LIBRARY OF CONGRESS. 



UNITED STATES OF AMERICA. 



SHELF- 

9—404 , /. i a. 



THE PHILEBUS 

/ 

OF PLATO, 

WITH 

REVISED TEXT AND ENGLISH NOTES. 

BY 

EDWARD POSTE, M. A., 

FELLOW OF ORIEL COLLEGE, OXFORD. 



OXFORD : 
AT THE UNIVERSITY PRESS. 
M.DCCC.LX. 



PREFACE. 



No edition of the works of Plato quite calcu- 
lated to meet the wants of the student has as yet 
appeared. This deficiency it is proposed to 
supply by the joint labours of some members of 
the University of Oxford. The present edition of 
the Philebus is therefore to be regarded as one of 
a series. 

The whole series is intended to follow a uni- 
form plan : as, however, each dialogue will be 
entrusted to a single editor, differences of in- 
dividual taste or opinion may possibly appear in 
the execution. 

An introduction, indicating the general scope 
and character of each dialogue, will be prefixed. 

Many difficulties in the interpretation of Plato 
vanish before an insight into the arrangement of 
parts, or plan of structure, of a dialogue. This 
arrangement, though always artistic, is often 
intricate. A running analysis will, therefore, be 
given in the margin, sufficient, it is hoped, to 
furnish a clue to the course of the argument 
through its occasional mazes. 

a 2 



iv 



PREFACE. 



As scholars are generally agreed to refer to 
the edition of Stephanus in their references to 
the writings of Plato, the corresponding pages of 
that edition will be indicated in the margin. 

The conceptions unfolded or made the subject 
of passing allusion in the Philebus have been 
chiefly elucidated in the notes by a comparison 
of Plato's with previous or subsequent specula- 
tions. Where it was necessary to examine any 
point at greater length, longer notes, or rather 
essays, have been appended at the end of the 
volume. 

An English translation, intended to be suffici- 
ently close to perform the office of a philological 
commentary, is published separately for the use 
of the English reader, or of such students as may 
require any further assistance in comprehending 
the original. 



INTRODUCTION. 



Though Socrates directed speculation to moral 
problems, he did not himself construct any definite 
moral creed. After his death two opposite ethical 
schools arose. The form that the fundamental pro- 
blem of morality assumed was : What is the High- 
est Good, or, the End of life ? This the Megarians 
maintained to be Knowledge, the Cyrenaics Pleasure. 
In the Philebus these rival doctrines are proposed 
and examined, and contrasted with Plato's own more 
comprehensive theory. 

It is first inquired whether either Pleasure or 
Knowledge is the Absolute Good, and fit to be pro- 
posed as the End of life. 

This question is soon determined. Our precon- 
ception of the Highest Good involves three charac- 
ters. It must be Desirable, Adequate, and Perfect. 
Neither Pleasure nor Knowledge satisfies these con- 
ditions. They are each of them but partial Ends, 
and a combination of them is clearly a more Perfect 
Good. 

A second problem is next proposed : Which of 
the two, Pleasure or Knowledge, approaches more 
nearly to whatever is the Perfect Good. 

This problem, like the former, is easily deter- 
mined by the consideration of three characters 
assumed to belong to the Perfect Good. These are 
Truth, Measure, and Beauty, and it is decided with- 



vi 



INTRODUCTION. 



out much difficulty that these conditions are satis- 
fied in a higher degree by Knowledge than by 
Pleasure. This is the whole substance of the dia- 
logue if we only consider the inquiries originally 
proposed. 

Another question, however, though not expressly 
stated, receives at least a partial solution : What is 
the exact composition of that Highest Good of which 
Pleasure and Knowledge are but fractional ingredi- 
ents ? and what kinds of Pleasure and Knowledge 
are its components ? 

This question is approached more methodically 
than the others. At the commencement of the 
dialogue it is stated, with the solemnity befitting 
the inauguration of a new Method, that no 
question can be treated Scientifically without Ge- 
neralization and Division. To answer, then, the 
question just proposed we must ascertain the Ge- 
nera and Species of Pleasure and Knowledge. 
Accordingly both Pleasures and Sciences are 
Classified, and this broad distinction is found to 
run through the species of both, that some are 
Pure, others Mixed. It is first agreed that the 
Purest portions of each have the best title to be 
considered as components of the Highest Good. 
Besides these, however, all the Mixed kinds of 
Knowledge, and, even of the Pleasures Mixed with 
Pain, those that are necessary to life and in alle- 
giance to the virtues, are admitted as elements. 
The Greatest, however, and the Vicious Pleasures 
are pronounced to be the Greatest, are thus ex- 
cluded. So the third ethical problem is solved. 

But it is the characteristic of Plato's philosophic 



INTRODUCTION. 



vii 



treatment of any subject that it presents the three 
branches of speculation, Ethical, Logical, Physical 
inquiries in intimate and organic combination. 

The Ethical element we have found in the subject 
of the problems, 

The Dialectical element forms the vestibule of the 
dialogue, where the doctrine of Method is enunciated 
in somewhat mystic tones, but with unrivalled im- 
pressiveness. The Dialectical Method is afterwards 
partly exemplified in the Classification of Pleasure 
and Knowledge., 

The Physical or Metaphysical element is intro- 
duced by a further application of the Method, the 
reference of Pleasure and Knowledge to higher 
Genera. This involves a systematic exposition, with 
more or less elucidation, of the four great Principles, 
the Limit, the Infinite, the Product, and the Cause : 
a list that resumes the highest philosophic abstrac- 
tions of Plato's predecessors, and was not much 
varied in subsequent Greek philosophy. 

The final comparison, too, of Pleasure and Know- 
ledge assumes a Metaphysical character, as it de- 
termines not only their position in respect of the 
Ethical Good, but, partially at least, in relation to 
this catholic system of Principles. The highest 
place in this more general arrangement of things 
placed in their order of excellence, belongs to 
nothing within the worldly sphere, but to the Abso- 
lute Cause, the Divinity, the Eternal Good and 
Measure of all perfection. Second is the Perfect 
Derivative Good, Physical or Moral, the latter of 
which, the highest End of created life, was the 
subject of the Ethical problems. The third rank 



viii 



INTRODUCTION. 



belongs to the highest kind of Knowledge, Wisdom, 
or Reason in its apprehension of the highest truth. 
The fourth rank is assigned to the lower kinds of 
Knowledge, the Scientific comprehension of truths 
of a less exalted order. The fifth to the Pure 
Pleasures. The sixth to such of those Mixed 
with Pains as are necessary to man's physical exist- 
ence, and sanctioned by the moral law. 

From the wealth of thought which Plato has 
lavished on this, as indeed on every other subject 
that he handled, it has been disputed what is the 
leading idea of the Philebus. 

It is obvious that the fundamental problem is 
Ethical, the character of the highest attainable Good. 
The most distinctive feature of the dialogue, how- 
ever, is perhaps, not the subject, but the mode of 
handling the question, the instrument employed for 
its solution, Classification and Division of the Plea- 
sures and Sciences. That Plato intended to direct 
the attention to this, we may infer from the emphatic 
manner in which this is indicated as the true philo- 
sophic Method at the commencement of the dia- 
logue. This Classification then, eclipsed as it became 
in the execution by more striking features, seems to 
have been the germinal idea of the Philebus. It 
is the portion earliest in development, about which 
the other members of the organism grow and cluster; 
the mass in the picture which, though somewhat 
pale in colour, dominates the composition, as the 
centre to which the other masses converge or from 
which they radiate. It is the key applied to de- 
termine, partly at least, the elements in the Pla- 
tonic definition of the Highest Good, or wdiat we 



INTRODUCTION. 



ix 



have called, the third Ethical problem. And this 
again is introduced by a collision of the narrower 
views of the Cyrenaic and Megarian schools ; a col- 
lision which assumes the form of the first and second 
Ethical problems. And the treatment is so broad as 
to involve a sketch, sufficiently definite to disclose 
Pythagorean features, of the outlines of a Meta- 
physical system. 

To inquire into the chronology of the Philebus, 
and its connexion with the other dialogues, belongs 
to a more general consideration of the consecution 
and relation of Plato's writings. We may observe 
here that the maturity of views presented by the 
Philebus proves that it is among the latest. Specu- 
lations on the End of life, on the Method of Science, 
on the laws of the Universe, in which we may trace 
the impulsion of Socrates, of the Megarians, and of 
the Pythagoreans, are all fused into one philosophic 
system, and presented in an harmonious artistic 
form. And, as has been observed, this triple 
thread of speculation, Ethical, Logical, and Phy- 
sical, is the badge of Plato's most perfect dialogues. 
In this respect the Philebus may claim to be classed 
with the Republic and Timseus. Of this trilogy, 
however, it is doubtless the least. This is probably 
due to the subordination in Plato's mind of Ethical 
to Political philosophy. At all events there is not 
so full a presentation of Ethical ideas in the Phi- 
lebus, as of Political in the Republic, or of Physical 
in the Timseus. 



b 



Works by the same Author. 



PHILEBUS, a Dialogue of Plato on Pleasure and Know- 
ledge and their relations to the Highest Good, translated 
into English. 

London : J. W. Parker and Son, West Strand. 



THE LOGIC OF SCIENCE, a translation of the 
Later Analytics of Aristotle, with an Introduction and 
Notes. 



London : Francis Macpherson, King William Street. 



$IAHBOS 



fell. TA TOT AIAAOTOT nPOSOHA 

ed. Steph. 

P. ii. 2QKPATH2, ITP0TAPX02, <X>IAHB02. 



Opa 

XrjQov Bi^ecrOat vvvl koi irpos rlva rov Trap 1 rjpuvS 
b dp<pio-(3r}T€LV, idv /nrj aot Kara vovv y Xeyofievo?. 
(3ovX€i avyKf.(paXaLcoaco f ueOa ixdrepov ; 
IIPO. Haw fJL€V ovv. 

20, <&lXr]l3os' fJLtv roLvvv dyaObv dval (p7]ai to 



4. \6yov . Se^eo-^ai] This phrase 
became a sort of technical 
term of Dialectic. It appears 
to have been a custom for one 
disputant to hand on a thesis 
to another, who had to defend 
it, not on his own principles, 
but on those of the disputant 
whom he succeeded, av 6° £t£- 

pov 86£av biacpvXaTTr) 6 aiTOKpivo- 
fievos, drjXov on rrpbs tt)v ineivov 
8idvocav a7ro(3XenovTa Oereov eKaara 
ko\ dpvrjTeov. UoLovat 8e tovto nal 
ol nap dXXrjXcov 8e^6pevoi ray Be- 
ads' o~TO)(d£ovTai yap cos av ewroi 

6 Oepevos. Aristot. Topic. 8,5. ''If 
the Respondent is defending the 
opinion of another person, of 
course he must be guided by 
the views of that person in the 
premisses he concedes or de- 
nies to the Opponent. And in 
practice even those who follow 
another in the defence of a 
thesis observe this rule, for 
they are guided by what they 



imagine its original advocate 
would have said. 

9. Instead oidyaOovwe should 
have expected apto-rov, or to 
dyadov. That a Greek might 
overlook the difference of mean- 
ing produced by the article we 
learn from Aristotle, who thinks 
it necessary to remind us of the 
distinction : ejrei 8' oi> tclvtov 
earn to eivai tt)v r)8ovr)v dyadov Kal 
to eivai ttjv r)8ovi)v to dyadov, oi)( 
opoiats Oereov tovs opovs. Anal. 
Prior. 1. 40. " To say that Plea- 
sure is a Good and to say that 
it is The Good are two different 
propositions, and so must the 
terms be into which we resolve 
them." The Stoics, however, 
would have defended the ex- 
pression in the text, as they 
made all Good homogeneous 
and equal in degree, and re- 
cognized no difference between 
Good and Best or The Good. 
This view they seem to have 



A. Two 
problems 
are pro- 
posed : 
(1) Is Plea- 
sure or 
Know- 
ledge the 
Highest 
G ood ? 



riAATONGS 



yaiptiv iracFL £0001$ koll tt)v rjoovrjv kol T€p\jsiv, kcu p. 1 [ . 
ocra rov yevovs earl tovtov avpLCpcova' to oe Trap 
i)li(2v djMfiio-ftrjTTjpd io~TL prj ravTa, dXXa to (f)poveiv 
kol to voeiv KOi to p^e/jLvrjadat Kai tol tovtcov av $;vy- 
syevrj, 8o^av re opdrjv kol dXriQeis Xoyiapovs, tt}s ye 
rjoovrj? dptelvco kol Xcoco ylyveaOai j-vpnraoiv , oaarrep e 
avTCov Sward jieTaXafielv' dwaTOis oe pieTaa\elv 
dxpeXijjLooTaTOV airdvTcov eivai irdai toi? oval re ko! 
iaopievoig. Mcov ov\ ovtco irco? Xeyoptev, co QlXrjfie* 

iO€Ka,T6pOl ; 

01. HdvTCov pcev ovv pidXicrTa, co Sco/c^arey- 

20. Ae)(€L 8rj tovtov top vvv SiSofievov, co Ylpco- 
Tapye, Xoyov ; 

I1P0. ' AvdyKT] Be^eaOar O/A^/Soy yap rjpuv 6 
i5KaXo? direiprjKev . 

20. Aet brj irepi avTcop Tpoirco iravTi TaXrjOes Try 
TrepavOrjvai ; 

nPO. Aet yap ovv. d 
(2) if some II. 20. ,f \0i drj, irpos tovtols SLopoXoyr]crcopLe6a 

other G-ood v , ^ 

excels both 20 /cat T006. 

Pleasure nD n T< v 

and Know- 1 1 FI2 . 1 O TTOLOV I 



adopted from the Megaric 
school, whose ethical doctrine 
is represented by Socrates at 
the opening of the dialogue. 
We read in Diogenes Laertius, 

ovtos h> to ayaQbv a7re(paiveT0 
jroXkois bvopaai Kakovjxevov' ore 
fiev yap (ppovrjcriv, ore be Oeov, kcu 
aXXoT€ vovv Kai ra Xonrd. 1 1. Io6. 
" Euclid of Megara said Good 
was one thing with many names, 
Wisdom, God, Reason, and the 
like." The Cyrenaic school, who 
identified Good with Pleasure, 
and allowed of no difference be- 
tween Pleasures, probably also 



would use Good as synony- 
mous with The Good. Possibly, 
therefore, in omitting the article 
in the present passage Plato 
has followed a mode of speak- 
ing habitual to the two schools 
whose opinions are contrasted 
in the present dialogue with 
his own. 

8. o)<j!>eAi/XG)Taroj>} i. e. not 
only Better in comparison with 
Pleasure, but absolutely Best, 
or the Sovereign Good. This 
latter proposition is afterwards 
abandoned, 



<MAHB02. 3 
p. ii. 20. 0? vvv rjficov eKarepo? ei~iv y\rvyrjs kou Sid- ledge, is 

n , , / v >■ / v * / it more 

titer iv airocpaiveiv riva eTn^eLprjaei rrjv ovva\iz.vr\v av- nearly aiii- 

n / - \ n ' »* ' ' ? % » ed to Plea- 

tipCOTTOLS TTOXTL TOV pLOV evOCtLfAOVa TTape^eLV. ap OV% sure or to 

tf Know- 
OVTCOS ; ledge ? 

IIPO. Ovtco f£€V ovv. 5 
20. Ovkgvv vfjieis fiev tt)v tov yaipuv », ij^C£& 5* ai; 
7t)p rot; (ppoveiv ; 

IIPO. "Eart TOLVTCL. 

20. T/ «V aAA?; to Kpelrrcov tovtcov (pavr) ; 
ftcoz/ oy/c, aV /*eV fjSovfj fiaXXov (palvrjTcu ^vyyevrj?, io 
e r)TTCQ/JL60a ptev a/Mporepoi tov tclvtol eypvros fiefiaim 
p. 12. /3/oi>, Kparei Se 6 ttjs rjSovr/? tov tt}9 (ppovrjaeco? ; 

npo. Na/. 

20. ,N A^ &' ye <ppOVT)CT€L, VLKOL fJL€V (ppOVrjOTL? TTJV 

rjSovrjv, r/ Se tjttoltcll ; tclvO* qvtcos opcoXoyovpievd 15 
(f>aT€, i] ttcos ; 

IIPO. 'E/xoi you*> <5o/cet. 

20. T/ Se <&iXr}f3cp ; tl (j)rf? ; 

#L 'E/Xoi /iiV TTOLVTOOS VLKO.V TjSovrj 8oK€L KCli 86^€L' 

av Se, UpcoTapye, avTo? yvcoaei. 10 
IIPO. UapaSovs, co <PlXi]8e, rjpuv tov Xoyov ovk 

GiV €TL KVpiO? €LT]9 TTjS TTpQS HoiKpaTTj opLoXoyla? fj KOU 
TOVVOLVTIOV. 

b <j>I. ' AXfjOrj Xeyet9' dXXd ydp dcpoaiovpicu koll 

/JLCtpTV pOjLLCtl VVV aVTTJV T7]V &€GV. 25 

ITPO. Ka5 rjpLtis croL tovtcov ye avTcov avuptdp- 

3. euSaijUOi/a] i. e. tlie ques- 20. avrbs yiwet] " must de- 

tiou relates to tlie theory of cide, determine, for yourself:" 

Happiness : an intimation that " must take your own course." 

the ensuing dialogue is of an So in the Gorgias, with the 

Ethical character. same expression of impatience : 

IT. tov ravra e-^ovros (Seftalas] tl ovv di) 7roirjao^v ; juera^u tov 
" That perfectly has this power Xoyov KaraXvofxev ; — avros yva)o-€L 
(of producing happiness)." Gorgias, p. 505 C. 

b 2 



4 



flAATONOS 



rvpes av elptev, co? ravra tXeyes a Xeyei?. 'AAAa 8rj p. 12. 
ra fiera ravra e^r}?, co *2ooKpar€?, ofiods Kal ptera 
<biXr)f3ov tKovros rj ottcos av iOeXrj ireipoopLeOa 7TC- 
palveiv. 

B. What is 5 HI . 20. Yleipariov, anr avrm 8e riis Oeov. r\v 

the right ^ ' ' 

method g£ e ' A<ppo8trrjv p}v XeyeaOaL (j)rjai, ro 8* dXrjOeara- 

quiry? T0V avrrjs ovopa r)8ovr)V elvai. 
isnotuS EIPO. 'OpOorara. 

form, but -srr^ ss* ' v £ r / »tt / » v v v 

multiform. ^A*- 10 epLOV 0€0?, CO LlpCOrap)(€, a€L 7Tp09 Ta C 

io roov Oeoov bvopcara ovk tan kot avOpooirov, dXXa 
iripa rod jxeylarov (j)6/3ov. Kal vvv rrjv fiev 'A(ppo8[- 
rrjv, ottt} €K€Lvrj iplXov, ravrrj irpoaayopevoo' rrjv 8e 
rjdovrjp oi8a 009 tan ttolkiXov, koll oirep ehrov, anr 
etcewr)? rjfjias- dpypfievovs IvOvfieiaOaL 8el Kal aKonelv 

lirjVtiva (pvaiv tyei. tan yap, aKOveiv pkv ovrcos 
a7rXco? 9 ev n, pioptyds oe 8rj7rov iravroias elXrjcpe Kal 
nva rpOTrov dvopcolovs dXXrjXaLs. 181 yap, rj8eaOai 
pAv (fyaptev rov aKoXaaraivovra avOpcoirov, fj8ea6ai 8e d 
koI rov acofppovovvra avrco rep acocfipoveiv' rjSeaOai 

20 8e Kal rov dvorjralvovra ko! dvorjrcov 8o^cov Kal eAtt/- 
8oov ptearov, fj8ea0at 8 av rov (ppovovvra avrco rco 
(f)pov€LV' Kal rovrcov roov r)8ovoov eKarepa? ttcos av 
ri9 opLola? dXXrjXai? eivat Xeycov ovk dvorjros ipa(~ 
votro ivSiKcos' ; 

2 5 ITPO. Elo"i p}v yap drf evavrlcov? co IZcoKpares, 



15. aKoveiv fiev ovtcos anXoos] 
" to judge prima facie from the 
singleness of her name." The 
meaning of the phrase appears 
from Demosth. Lept., quoted 

by Stahlbaum : eart 8e rovro oii- 
tghti pev ciKovaai Xoyov nva e^ov' 
el 6V tis dicpificos e^erctaeLe, rj/evdos 
av ov qyavdr]. A parallel passage 



in the Symposium shows that 
ovrois dnXcos must be taken to- 
gether : ov ko\g>s jxoL doicel npo- 
fofiXrjadiu r]jxiv 6 \6yos, to curXas 
ovtg) naprjyyeXOai iyKoapLa^iv "E- 
pa)Ta. el fxeu yap els r)v 6"Epa>s, Ka- 
Xojs av et^e, vvv t)e — ov yap eartv 
els. p. 1 80 C. 



<MAHB02. 



5 



p. i2.avrai TTpayfidrcop, ov \xr\v avral ye dXXrjXais evav- 
e rial. 7TC09 yap rjdovrj ye rjSovf) ptrj ov)( optoiOTaTOV dv 
e'trj, tovto avrh eavrco, irdvTtov -^p^pLaTCov ; 

212. Kai yap xpcopa, co Sai,p,6vie, ^pcDfxari' Kara 
ye avro tovt ovSev Scoto-ei, to \pcop.a elvai 7rav, to 5 
ye pjjv peXav tcd XevKcp irdvTes yiyvcocrKopev &>? 7rphs 
tcd Stdcpopov elvai Kal evavTicDTarov ov Tvyydvec Kal 
Sr) Kal a\rjfjia cyrnxaTt Kara Tamov yevei pAv Ictti 
Trav ev, ra Se peprj tols- pepecriv avTov ra pev evavTt- 
p. 1 3. coTaTa dXXrjXois, ra Se SiacpopoTrjTa eyovTa pvplav 10 
7rov Tvyyavei. Kal 7toXX erepa ovtcds e)(pv& evprjcro- 
pcev, ScrTe tovtco ye tco Xoycp purj irlaTeve, tcd vrdvTa 
tol evavTLcoTara ev ttoiovvti. (j)o/3ov ptai Se pj] Tivas 
rjSovas rjSovals evprjaoptev evavTias. 

IIPQ/'IaW dXXa TiTOvff rjpicov f3Xd\j/ei tov Xoyov; <5 
212. 'Oti Trpocrayopevei? aura dvopLOta oVra ire- 



1 2. Adyta] " mode, method, of 
reasoning," i. e. only regarding 
the generic element in plea- 
sures. Aoyos is sometimes used 
for the forin^ principle, or arti- 
fice of an argument, or objec- 
tion to an argument, abstracted 
from the particular matter. In 
this sense all arguments that 
are the application of the same 
logical canon, that fall under 
the same head or locus com- 
munis, are one and the same 
Xdyos. Immediately below Xo- 
yov seems to mean thesis or 
original proposition (that all 
Pleasures are Good). It may 
however have the same sense 
as before : " proof," " argu- 
ment," "syllogism," or rather, 
" defence" or " enstasis," (that 
Pleasures may have a common 
property, Good, as they have a 
common genus, Pleasure.) The 



Metaphysical principle upon 
which this Logical method is 
based is presently discussed, and 
is also called Xoyos. See p. 14 c. 

I^. 'Otl irpoaayopeveis avra dvo- 
jioia ovra irepco, Cp-qaopev, ovopartj 

" because the predicate (ovopa) 
you apply to them, dissimilar 
as they are, is distinct (erepov) 
from the subject." If Pleasures 
are opposite species of one ge- 
nus, we can say all Pleasures 
are Pleasure, i. e. predicate one 
genus of all of them ; but we 
have a slight presumption 
against any other general pro- 
position of the form all Plea- 
sures are X ; because if X is 
connected with the specific dif- 
ference of one Pleasure it will 
be excluded by the specific dif- 
ference of another. The ques- 
tion accordingly will be, in the 
language of Logicians, whether 



6 DAAT0N02 

pep, (j)rjo-of.iep, oPopaTi. Xeyeis yap dyaOd iravra eipai p. 
ra rjSea. to peep ovp pur] ov)( rjdea eipai ra rjSea \6yos 
ovSeis d/uLfpia /3r)T€i' kglko, Se opt clvtcop tol jroXXa kolI b 
dyaOd Se, wy rjptei? (f)ap.ep, opicos \jv6lptol\ o~v irpoa- 
5 ayopeveis dyaOd avrd, optoXoycop dpopoia eipai rc3 
Xoyco, ell r/y ere irpoaapayKa^pi. tl ovp Srj tolvtop 
Ip tolls kolkcus opolco? Kal ip dyaOais ipop Trdaas 
rjdopds' dyaOop eipai Trpocrayopeveis ; 

ITPO. II coy Xe'yeis, co 2co/cyoarey ; oiei yap TLPa 
io crvy^coprjo-eaOai, Oepuepop rjdoprjp eipai TayaQop, eha 
dpe^eaOal crov XeyoPTO? ray pip eipai Tipas dyaOds c 
rjdopdsi ray Se Tipas eTepas avTcop /ca/cay ; 

20. 'AAA' ovp dpopLolovs ye cprjaeis 1 awds ctAA?;- 
Xais eipai Kal Twas epaPTias. 
'5 ITPO. Ovti Kaff oaop ye rjdovai. 

20. OaA^ ety top avTOP (pepopieOa Xoyop, co 
UpcoTap^e, ovS dpa rjSoprjp rjSoprjs Std(popoPj dXXd 
Trdaas bpLolas eipai (prjaopiep, Kal rcc irapaSeiypLora 
rjpas Ta pvp Srj XeyQepTa ovSep TiTpcoaKei, ireiao- 
2o jiieOa Se Kal epovptep direp oi irdpTcop (pavXoTaTol re d 
Kal we pi Xoyov? dp.a peoi. 
ITPO. Tec vroia Srj Xeyeis ; 

20. 'Qti ae pipiovpiepos eyco Kal dpcvpopiepos eap 
ToXptco Xeyeip coy to dpopLOioTaTOP eoTi tco dpopoio- 
?bTaTCd TraPTCdP bpioioTaTOP, e^co Ta avTa aol Xeyeip, 

X is the specific property of called the fallacy Plurimum In- 
one special Pleasure or the ge- terrogationum, i. e. so frames 
neric property of all Pleasures, his question that Protarchus 
Protarchus of course must cannot answer it simply with- 
maintain that Goodness is con- out conceding the point in de- 
nected with the generic cle- bate. 

ment in Pleasures. In inviting 1 9. ia6pe6a] A happy emen- 

Protarchus to point out this, dation of Badham for the napa- 

Socrates, to try his acutcness, aopeOa of the Zurich edition, 

attempts what, was afterwards The Bodleian MS. gives rr^pn/jfOn. 



0>IAHBO2. 7 

p. 13. koll (j)ai>ovfj,€0d ye vecorepoi rod SeovTOs, koll 6 Xoyos 
Tjiuv eKireacov ol)(r)aerat. ttolXlv ovv olvtov duaKpovco^ 
fieOa, koll tol\ aviovres e2? ras o/xo/ay Zcrcoy olv 7rco? 
aXXrjXoi? avyxcoprjcraijULeis. 
e XIPO. Aeye irons ; 1 5 

IV. 20. 'E/X6 6h V7F0 CTOV irdXlV ipCOTCOpLevOV, Science 
y , also is not 

CO llpCOTapy(€. uniform, 
nnn nn N - c> / but multi- 

ilriZ. 1 O TTOLOV 07] ; form. 

20. fypovrjaris re kol hriorrj/M) koll vovs koll ttolvO* 
07r6aa St) kolt iffyas eyco Qepuevos ehrov ayaOov, Sie- 10 

pCOTCDfieVOS O TL 7T0T6 €0~TL TOLyaOoV, dp 01) TOLVTOV 
7T€L0~ OVTOLL TOVTO OTT€p 6 (70? XoyO? ; 

npo. n& ; 

20. YloXXai re al ^vvdiraaai eTTLaTrfpcaL So^ovaLv 
eivoLL koll dvojiOLoL TLves avrcop dXXr]Xais\ el Se koll 15 

p. l^.lvOLVTLOLL 7T7] ylyVOVTOLL TLVe$, dpOL CL^LOS OLV ELTjV TOV 

SLaXeyeaOaL vvv, el (pof37]@el? tovto ccvto firjSefxlav 
avofxoLov <paL7]i> eirLo-T7]\i7]v eiTLo-TripLi] yiyveorOai^ kol- 
ireiff rjfiLV ovtos 6 Xoyos wairep (jlvOos diroXofievo^ 
ol^olto, avrol Se crcD^oLfjieOa hrl tlvos dXoytas ; 20 

ITPO. AAA' ov fJirjv del tovto yeveaOaL^ ttXtjd tov 
acoOrjvaL. to ye jult/p /jlol Xcrov tov aov re kol ifxov 
Xoyov dpeo~KeL' 7roXXal i±ev rjSovoH koll dvopiOLOL yi- 
yveaOcov, 7roXXal Se iwLO-T7]/JLai kol SidtyopoL. 

20. akoylas] The "breach of cpdapTiKrj. Arist. Topic. 8. 7. "A 
the laws of disputation" which Eespondent who refuses to ad- 
Socrates here deprecates, i. e. mit an Opponent's premiss, 
refusing to admit an evident though he can neither meet it 
truth, bore in the Dialectical by an adverse Syllogism nor by 
code the name of Avo-KoXla. el an adverse Instance, incurs the 
ovv firjTe avremxeipew ex<£>v firjre reproach of Perversity. For 
ivio-Tao-dai ov TiOrja-t, 8rj\ov on Perversity in Dialectic is an 
Svo-Ko\aivei. ean yap rj iv Xoyois answer preventing an adverse 
dvo-KoXla dnoKpio-is Trapa roiis el- syllogism by any but these two 

prjpevovs Tponovs avWoyicr/JLOv methods." 



8 IIAATONOI 

20. Tt)v to'lvvv 8ia([)opoT7]ra, co UpcoTapxe, roup. 14. 
ayaOov rod r ep,ov Kai tov crov pr] d7roKpv7TTopevot y b 

KOLTOLTl6ivT£<; $6 el? TO pteCTOV, ToXpCOpieV CIV 71'Tj eXey~ 

yopevco iii-jVvcTGXTL, iroTepov 7]Sovr]v TayaOov del Ae- 
byetv y (ppovTjaiv rj [ti] rplrov aXXo eivai. vvv yap 
ov 8r}7rov irpos ye avro tovto (pLXoveiKovpev, ottcqs 
ay co TL0€/tiai, ravr ear at tol viKcovTa, rj ravff a av, 
rep cT aXr/Oeararco Sec rrov avppayelv 7]pas apL<pco. 
IIPO. Ael yap ovv. 

Unity and to V. 20. ToVTOV TOLVVV TOV XoyOV e.Tl pLaXXoV Si C 
Multipli- ( / n r> ' s\ 

city are opLoXoytas pepaicocrcopeOa. 

sometimes T-m*^ - 

found to llrli. iOV 7T0L0V 07] \ 

coincide, « / , A , 

and their 2,12. I ov iraat irapeyovTa avupcoirois irpaypaTa 

coinci- « « / \ v » / v y , 

dencehas eKOVCTL T€ Kai aKOVCTLV eviOlS Kai eViOTe. 

thr s iibject 15 I1P0. Aeye aa(j)eaTepov. 

of certain ^r^rn v « / x / // 

celebrated 212. iov vvv 07] TrapaireaovTa Xeyco, (pvcreL ttcos 

paradoxes : jl'/i ' * \ ^ v \ \ \ ^ ? v 

and one 7re(pvK0Ta uavpao~TOV. ev yap or] ra iroXXa eivai Kai 

occasion! T0 * V KoXXa OaVpLaCTTOV Xe)(OeV, Kai paBiOV apL(j)LO-f37]- 

the funda- ~ ~ / c ~ /) ' 

mental T7]CTaL TCp TOVTCOV OTTOTepOVOVV TLUepevCp. 

ItelZo-™ nP ^- J Apo5v Xeyets, oTav tls eile (prj UpcS T ap- 
ideas ° f X ov > * va y^yovoTa (pvaei, ttoXXov? elvai 7t6lXlv, tovs 
epe Kai evavTiovs aXXrjXoi? p,eyav Kai apiKpov Tide- d 
pevos, Kai (3apvv Kai Kovcpov tov avTov, Kai aXXa 
ptvpla ; 

25 20. 2t> pev, co Ylpcorap^e, e'lpyKas tol Sedrjpev- 
pceva tcov OavpacrTcov 7repl to ev Kai iroXXa, crvyKe- 
yc£>p7]pieva Se co? eiTOs elirelv vtto ttolvtcov rjdr], prj 
delv tcov tolovtcov awTeaOaL, TraiSaptcodr] Kai padia 



3. iXeyxo/jievco (sub. too ayada>) 

was probably altered by the 
transcriber into eXcyxopwoi, the 
reading of the MSS. and re- 
tained in the Zurich edition. 



on account of the plural \lt]vv- 
croxri which follows. 

20. T A// ouv \eyeis, &C.] See 

Appendix A. 



<f>IAHB02. 



p. 14. Kal (T(l)68pa tois Xoyots eprroSia v7roXapf3av6vTcov 
e ylyveaOat, ewel purjde ra roidde, orav ns eKaarov ra 
peArj re KCtl dpa p^prj SieXcov rS Aoyco, irdvTa ravra 
to ev €K€ivo elvai diopoXoyrjcrdpevo? , eXey^rj koltcl- 
yeXcov oti TepaTa SvqvayKotxrTCU (pdvai, to te ev cosz 
woXXd io~Ti Kal a7T€ipa y Kal tol ttoXXol cos ev povov. 

nPQ. 2v 8e drj Troto, co ^coKpare?, ere pa Xeyeis, 
d firjTrco avyKe^coprjpeva deSrjptevTat wepl tov cwtov 
tovtov Xoyov ; 

p. 15. 212. 'Ottotolv, co iral, to ev firj tcov yiyvopevcov 10 
T€ kcu aTroXXvpievcov tl$ TiOrjTciL, KaOdirep dpTico? 
rjpM? ehropev, evTavBoi pev yap Kal to tolovtov ev, 
077 6/) eliropuev vvv Srj, crvyK€)(cop7]TaL to pur) Seiv eXey- 
X HP ' orav Se Ti$ eva dvOpcoirov eTnyetprj TiQeo'Oai Kal 
j3ovv eva koI to koXov ev Kal to dyaOov ev, irepi tov- 15 
tcov tcov evdScov Kal tcov tolovtcov rj ttoXXt) cnrovSr) 
/i€Ta Siaipecrecos' dp<pLo-j3rjT7]cris ylyverai, 
b IIPO. nc3y; 

212. IlpcoTOV pi€v et Tivas del TOiavTas dvai ptovd- 



IO. 'Ottotclv co nai, k.t.X.~\ The 

Zenonian identity of unity and 
multiplicity is involved in all 
Proposition, whether scientific 
or unscientific, and is the iden- 
tification of the one individual 
Subject with its many Predi- 
cates. That which forms the 
motto of Plato's dialectic im- 
plies Classification, that is to 
say, the commencement of sci- 
ence, and is the identity of the 
one Species with the many In- 
dividuals which it comprehends. 
In Zeno's view Socrates is one 
as a subject, and at the same 
time many things — Wi se, Brave, 
Athenian, &c. — in respect of his 
attributes. In Plato's view 



Socrates, Callias, Coriscus are 
many as individuals, and at the 
same time one in respect of 
Man, their common species. 
In Zeno's paradox the unity is 
the individual, Protarchus ; in 
Plato's, Protarchus the indi- 
vidual is part of the multipli- 
city, and the unity is Man, the 
universal. "Eva avOpairov there- 
fore is Opposed to eva UpodTapxov 

above. Ataipecris, logical divi- 
sion, the cause of multiplicity, 
is the opposite of avvayayrj, 
generalization, the process which 
terminates in unity. 

18. Hpmrov pev . . . ylyveadaij 
This embarrassing passage is 
satisfactorily explained by Bad- 



to 



nAATONOS 



The disco- 
very of 
Unity in 
Multi- 
plicity, and 
Multi- 
plicity in 
Unity, and 
the reduc- 
tion of Mul- 
tiplicity to 
Number, is 
the true 
process of 
Science. 



8a? vrroXapL^dveiv dXrjOeo? overas' elra wco? av rav- p. 15. 
ras, plav tKaerrrjv ovtrav del rrjv avrrjv Kal pj]re 
yeveeriv /nrjre oXeOpov 7rpoeT$c-ypnevr)v, ojacos eivai 
(3e(3ai6rara plav ravrrjv, fxera Se rovr ev rois yiyvo- 

5 pevois av kou dire'ipois eLre hieerrraerpuevriv Kal 7roXXa 
yeyovviav Oer'eov^ eiff oXrjv avrrjv avrr)s \copis' b drj 
rrdvrcov ddvvarcorarov (f)alvotT av, ravrbv Kal ev d/Jia 
kv kvi re Kal 7roXXois yiyveerOai. ravr eerri ra 7re pi 
rd roiavra ev kol rroXXa, dXX ovk eKeiva, co TIpco- c 

10 rap^e, aTrd<jy)s diroplas atria fxrj KaXoo? bpioXoyirjOevra 
Kal evTToplas av av KaXco?. 

II PO. Ovkovv ypr) rovQ' rj/Jtas, co ^coKpare?, ev 
rco vvv rvpcorov hiairovrjcracrOai ; 
20. O? yovv eyco §air)v av. 

*5 nPO. Kal iravras ro'ivvv r) fids' v7rbXa/3e crvy- 
)(CDp€LV a 01 rover Se ra roiavra' <$>lXr/f3ov 8* icrcc? 
Kpdriarov ev rco vvv errepcorcovra fir) Kivelv ev Kel- 
fievov. 

V] . 20. IZiev. rrbOev ovv ris ravrrjs dpijrjrai d 
iottoXXt}? ovcrrjs Kal ivavroias rrepi ra dfKpter^rjrovfieva 
p<dyr)$ ; dp evdivSe ; 
HPO. Yl60ev; 

20. <&afiev ttov ravrbv ev Kal 7roXXa vrrb Xoycov 

ham. There are not three pro- world of sense % 
blems proposed, as might ap- 17. ^ Kivelv $l\r)fiov ev Kei- 
pear at first sight, but only p.evov\ is an allusion to the pro- 



two. 'Oficos refers ' to nothing 
in its own clause but to the 
next, and gives /nera Se tovto 
the force of, and yet. The first 
problem, then, is, Have the ideas 
a real existence 1 The second, 
How are we to reconcile their 



verb fj.r) Kivetv kclkov ev Keifxevov, 
and below, irdvra Kivel \6yov, 
" leaves not a syllogism un- 
turned," is an allusion to the 

phrase navra Kivelv \L6ov. 

23. ravrbv ev kol 7voWa vno 
Xoycov yiyvofieva] " dialectical 



unity with their apparent divi- identifications of Unity and 
sion or multiplication in the Plurality :" " conversions by lo- 



cMAHBOS. 11 

p. 15. yiyvbpeva irepiTpeyeiv iravrr} Kaff eKao~Tov tcov Xeyo- 
pcevcov del Kai iraXat kol vvv. kgu tovto ovre prj 

TTtWG'TJTCLL 7T0T6 OVT€ rjp^OLTO VVV, GtAA' 6CTTL TO TOl- 

ovtov, cos €fiol (palverrxiy tcov Xbycov avrcov dOdvarov 
tl Kai dyrjpcov irdOos iv fjpuv. 6 8e 7rpcoTOV avTOvS 
e yevcrdpevos eKaarore tcov vecov, rjcrOels cos riva crocplas 
evpi]Kcos Orjaavpov, v(j) rj8ovr/s evOovoria re Kai iravra 
Kivei Xoyov dcrpLevos, rore ptev errl Odrepa kvkXcov kol 

(TVpUpVpCDV €LS €V, TOT6 Se TTaXlV dveiXlTTCOV Kol 8lOLpL€- 

pl^cov, els diroplav avrbv p,ev TTpcoTOV kol pidXiara 10 
Kara/3dXXcov, Sevrepov del tov e\6pevov, dv re 
vecoTepos dv re TrpeaftvTepos dv re fjXi^ cov Tvyydvuj, 
p. 16. (pei86pevos ovre Trarpbs ovre prjTpbs ovre dXXov tcov 
aKovovTcov ovSevos, oXtyov Se Kai tcov dXXoov {^cocov, 
ov piovov tcov dvOpcoircov, eVel (3ap/3dpcov ye ov8evbs 15 
dv (petaaLTO, e'brep piovov epprjvea iroOev eypt. 

I1P12. 'A/o, co Scofcparey, ov\ bpas rjpcov to 
TrXrjOos, or 1 vioi irdvTes eapaev ; kol ov (poftei prj a at 
peTa <S>iXr)j3ov ^vve7ri0cope6a, eav -qpcds XoiSopfjs ; 
opccos 8e, pcavOdvopev yap Xeyeis, el tis Tpoiros ecrTito 
Kai prjxavrj ttjv pev TOiamiqv Tapayrjv rjplv e^co tov 
b Xoyov ev pev cos ttcos direXOeiv, 6dov Se Tiva KaXXlco 
TavTTjs e7r\ tov Xoyov dvevpeiv, av re irpoSvpov tovto 

gic of Unity into Plurality, and 4. ra>v \6ycov. . . ird6os\ *' e an 

Plurality into Unity." Perhaps incident of reason." Plato ex- 

vnb X6yo>v alludes to the " magic plains in the Sophista that 

words" by which the sorcerers Zeno's paradox is an incident 

of epic fable effect their trans- of all reasoning : his own being 

formations. As Plato has al- based on the relation of Uni- 

ready dismissed the Eleatics and versal to Particular belongs 

Megarici, he seems here to be chiefly to scientific reasoning, 

ridiculing his own disciples for See Appendix A. 

trifling with his Dialectical 22. eufxevtos ttcos d7reK6eiv\ as 

paradox. if it were an aXdtrrcdp. 

C 2 



L2 IIAATONOS 

Kal rjfi€L? avpaKoXovOrjcropep els SvpaptP' ov yapp- 16. 
apiKpos 6 Trapcop Xoyos, co IZcoKpares. 

20. Ov yap ovp, co 7ral8es, cos (prjcrip vpas irpoa- 
ayopevcop <&[Xrjf3os. ov pxjv eari KaXXlcop 68os ov8* 
Sap yevoLTOy f]s eyco epaarrjs pep elpt del, iroXXaias 8e 
pie rjSr) 8ia<pvyovcra eprjpiov Kal airopov Karearrjaep. 

1TPO, TV's* avTTj ; XeyeaOco p,opop. 

20. SyXaxrotL pip ov ttolvv yaXeirop, yprjaOaL c 
8e TvayyaXeirov . Travra yap oaa re\pr]s eyopepa 
\odpevpeOr\ TrcoTrore, Sid ravrr/s (papepa yeyope. aKoiret 
8e rjp Xeyco. 

II PO. Aeye pop op. 

20. Qecop peep els dpQpcoirovs 8oo~is, cos ye Kara- 
(palperat epol, iroOev e/c Oecop eppkf)r} Sia tlpos Ylpoparj- 

^sOecos apLU (papordrco tlpI irvpL Kal ol peep TraXaioi, 
KpeiTToves rjpLCDV Kal eyyvrepco Oecop olKovvres, ravrrjp 
(ftrjprjp Trape8ocrav cos e£ epos p~ev Kal £k 7roXXoop 
ovtcov tcop del XeyopLepcop elpai, irepas 8e Kal direLplap 
ep avrols ^vpL(j)vrop eypprcop. 8elp ovp rjpds tovtcop 

ioovtcq SiaKeKoorpLr/pepcop del pitap ISeap rrepl 7rapros d 
eKaarore Oeptepovs ^rjrelp' evprjaetp yap epovcrap. 
eap ovp per aXafico peep, perct piiap 8vo, el ttcos elcrl, 
aKOwelp, el Se p.rj, rpeis rj ripa aXXop apiQpop, Kal 
tcop ep eKelpcop eKaarop iraXiP cocravrcos, pLeypnrep dp 

16. eyyvrepco 6ea>v olicovvres] a fragment of the Niobe of 
what this means appears from iEschylus : 

Oi Oecov dyxLcnropoi, 
oi Zrjvos eyy\J9, cov tear y \baiov irdyov 
Atos narpepov (3cop,6s ear ev aide pi, 
kovttco (r<ptv ei~lrrjkov aipa haipovuiv. 
24. rcov ev eKelvcov eK.acrrov~\ This eneivtov (rcov Ibecov) eKaarrf (dpiO- 
is ungrammatical. The sense p.6v) or, rcov ev eKeiva (rep dpid/xco 
requires something like rov ev dpi6p.cov) eKaarov. 



<MAHB02. 



13 



16. TO KOLT dpX<X>S £V ftV OTL 6V KOI TToXXd KOL direipd €0~TI 

(jlovov t8rj Ti9, dXXd Kai OTrocra. ttjp 8e tov dueipov 
\8eap rrpos to 7rXrj@os p<r} irpoa(j)epeiP , irpiv dp tl? top 
e dptOpop avTOv TrdvTa KaTi8r) top pueTa^v tov direlpov 

T€ KOL TOV £p6$' TOT€ 8rj 8ei TO €P eKaCTTOP TCOP 5 

TfdvTCOP el? to diveipop peOePTa, yaipeip lap. ol pep 
ovp 6eoi, oirep ehrop, ovtoos rjplp jrapedocrap aKoirelv 
kol papQdpeip kol Bidder kelp dXXrjXov?' ol 81 pvp tcop 

17. dpOpcoTTcop ao<pol ep pep, ottco? dp TV^coai, kol TroXXa 
Qolttop kol /BpaSvTepop TTOLOVOri TOV 8eOPTQ¥, peTa 8e 10 
to ep direipa evOvs' Ta 8e pea a clvtovs €K(j)evyei' ol? 
8iaKey((Dpio-Tai to re 8iaXeKTiK(D9 iraXip kol to epicr- 
tlkcos rjpids iroielcr6a*7rpos dXXrjXovs tov? Xoyovs. 

VII. II PC Tot pceP 7T(D?, CO ^CDKpOLTes, 80KCO The theory 
A ' \ •* v v i / * / * a / of Music 

o~ov pLOLPuapeip, Ta oe eTi ca<peo~Tepop oeopai a Xeyei? 15 furnishes 

, ^ an example 

aKOVO~ai. how Scien- 

^ < \ r ? t-t / > \> ~ tific know- 

2,12. Za(pes pri)P, 00 llpooTapye, eaTiP ep tol? ledge im- 

/ ^^/ v / r» > \ s r plies a cer- 

ypappacrLP o Xeyco, Kai XapLfdape avTO ep tovtois tain power 

t v /£v ofNume- 

b OLorirep Kai ireTraibevaai. ratio ^ and 

IIPO. UCO?; ^proS-Sy 
"VO rfS vv r <r ^~l ,/ ' £ v ° ' successive 

212. Q>CDP7] peep [rjpLLP J eo~TL ttov pua Oia tov cfto- D ivision 
paros iovaa, Kai aireipos av irXrjOei, rrdpToop re Kai through 11 * 7 

definite 

6KCUTTOV. Number to 

I1PQ. Tlptrjp; Infinit y- 
20. Kat ov8* ep eTepco ye tovtcop ecrpep rrco cro(j)ol, 25 



9. ev fxev OTTcos av rv)((£>ari\ ev Kai 

7roXXa seems equivalent to ev irn 
tt6X\o>v, and to express a single 
idea, " the Manifold One." See 
below, 7rept navTos ivos Kai 7roX- 
Xcov. To generalize too rapidly 
is to suppose what is hetero- 
geneous to be homogeneous ; to 
generalize too slowly to suppose 



what is homogeneous to be he- 
terogeneous. 

25. Keit oi/S' ev erepco ye tovtcov 

eo-fxev] So the Bodleian MS. 
For the use of ev compare ev 

rovrcp (rep TraiSeias Kai 8iKaioavvrjS 
7T(os e-^eiv) rj Tvcxra evdaifjLOVLa ecrriv. 

Gorgias, p. 470. The Zurich 
editors read Kai oubev, k.t.X. 



14 



IIAATONOS 



Oft/ ort to aireipov ccuttj? lapev ova otl to W aAA P- 
oti tt ocr a T€ iaTt kol oTrola' tovt eoTL to ypappa- 

TLKOV €KOLO-TOV TTOLOVV TjflCDV. 

ITPO. 'AXrjOeo-raTa. 
5 20. Kal jxqv Kal to povcriKov o Tvyyavei ivoiovv, 

TOVT 6CTTL TaVTOV. 

nPO. IIav; 

20. <&cdvi-j piv ttov KaT eKe'ivr/v ttjv Ttyviqv earl c 
fi'ia kv avTrj. 

io npo. na$ s* oS; 

20. Avo Se Owpev, fiapv Kal 6£v, Kal Tp'tTOV bpo- 
tovov. 7] irons ; 
nPO. OvTm. 

20. 'AAA' ovttcd cro^o? av etrj? ttjv povarLKrjv 
i5€l§cos TavTa /nova, per) 8e el8co9 g>V y erros- eirreiv els 
TavTa ovSevo? al^ios ecrei. 



9. iiia iv avrr/j This seems 
corrupt. The context requires 
something equivalent to ko.\ 
aireipos av rrXrjOei. 

1 2. Pitch (raois) is the degree 
of acuteness or gravity of a 
sound. Perhaps to make 6£v 
and fiapv correspond to S/iotovov, 
" of the same pitch," we should 
translate them as if they were 
comparatives, as Acuter and 
Graver. Interval (Stao-Tjy/xa) is 
the distance between two sounds 
of different pitch. "Opoi seems 
to mean the extreme limits of 
pitch within which the whole 
scale of sounds is included. 
Tovos, tone, is an interval of a 
certain length, that through 
which the voice is naturally 
raised at one effort. Svo-r-qfxa, 
system, e. g. the Tetrachord or 
Octachord, is a series or scale 
of sounds separated from one 



another by various intervals. 
The Genus of a system depends 
on the magnitude of the inter- 
vals between the sounds, e. g. 
in the Diatonic genus the three 
intervals between the sounds of 
the Tetrachord were a semi- 
tone, a tone, a tone. In the 
Chromatic a semitone, a semi- 
tone, a tone and a half : in the 
Enharmonic a quartertone, a 
quartertone, a double tone. The 
Species of a genus is the order 
in which these intervals occur : 
e. g. in the Diatonic genus of 
the Tetrachord the order might 
be semitone, tone, tone : or 
tone, semitone, tone : or tone, 
tone, semitone. The Species 
were also called Modes, or Har- 
monies, and were named Dorian, 
Phrygian, Lydian, Ionic, &c. 
Plato here uses System as equi- 
valent to Species. 



<I>IAHB02. 



15 



7. IIPO. Ov yap ovv. 

20. 'AAA*, co (plXe, irreiSdv XdfSrjs rd dtaaTrjfJLara 
birocra earl tov dptOpiov rrjs (pcovrjs o^vttjtos 1 re wept 

d KOL /3apVTT)T0?, KCiL OTTOLtl, KOL TOV? 6pOV9 TCOV 8l(X0~TTJ~ 

fidrcov, Kal tol Ik tovtcov otra cTvarrj/jiaTa yeyovev, as 
KOLTLbovTe? ol irpoaOev 7rapeSoo~av r)plv toIs eVo/xeVotf 
tKeLvoLs KaXelv avrd dpfjiovlas, ev re reus Kivrjaecriv av 
rod acojxaTog erepa roiavra evovra, TrdOrj, ytyvopteva, d 

Srj Si dpiOpLCQV fJL€Tp7]0€VTtZ 8etV (XV (pOLOi pvOfAOVS KOL 

peer pa eirovopid^eiv, Kal a/xa evvoeiv cos ovtco del 7rep\ 10 
Travros evo9 Kal ttoXXcov aKoirelv orav yap ravrd re 
e Xafirjs ovrco, rore eyevov crocpos, orav re aXXo tcov 
ovtcov ev otlovv ravTT] aKoirovfievos 1 eXrjs, ovtcos 
epappcov irepl tovto yeyovas. to $' aireipov ae eKacrTcov 
Kal ev €KaaToi9 ttXtjOos arret pov eKaarore iratei rod 15 
(ppovelv Kal ovk iXXoyipiov ovS* evaptOfiov, dr ovk 
els dpiOphv ov8eva ev ovdevl tt coir ore diriSovTa. 

VIII. IIPO. KdXXio-ra, co ^/A^/Se, fyoiye rd TheAl- 

„ , , / j / ' phabetfur- 

vvv Aeyofieva etprjKevat (paiverai ZcoKparrjs. nishesan 

Q rf\J IT ^ ' ^ ~ ' » ' ' > ^ v ' * ' example of 

o. <P1. iVeu epLOL ravra ye avra. aXAa tl orj iroTe 20 a progress 

\ <• ~ < . / ? ,/ v , by success- 

irpos rjfias' o Xoyo? ovros vvv eLprjrai Kat tl irore i ve Gene- 

n A / ralization, 
f30vX0{ieV0S ; from Infi- 

20. 'OpOcos pJevroi Tavff rj/uias, co UpcoTapye, through 

» / /Ty'\ n definite 

rjpcoTTjKe (PiXrifios. Number to 

IIPO. riaz/u yLte^ ovv, Kal diroKplvov ye avTCo. 25 Unit ^' 
20. Apdaco TavTa SieXOcov a/niKpov eri irepl 

amcov tovtcov. coairep yap ev otlovv ei tls it ore 

8. ivovra, iraB-q, yiyvofxeva] An ml yiyvofxeva. 

asyndeton. The Zurich editors 16. ovk eXkoyifiov ov<? kvaplQ- 

read without interpunctuation : \liov\ An allusion to an oracle 

ivovra irdB-q yiyvofxtva. Perhaps given to the Megariaus : 
the true reading is, ivovra ixadys 

voxels 5' g> Meyapels ovre rpiroi ovre reraproi 
ovt€ bvwStKciTOi, ovt iv Xoyw out' iv dpiOfACp, 



Hi 



I1AATQN02 



Xd/3oi, tovtov, cos (papev, ovk hr chreipov (jwcriv del p. 
fiXeiruv ei)6vs ctAA' hri Tiva apiOphv, ovrco kou tov- 
vavriov QTciv tls to djreipov dvayKaaOfj irpcoTov Aa/x- 
fidveiv, fJLi] €7rl to ev evOvs aAA' eV dpiOjxov av tlvol b 
iTvXvfios eKaaTOV eyovTct tl KaTavoeiv, TeXevTav re e/c 
irdvTcov els ev. irdXiv Se ev tols ypd/jL/maac to vvv 
Xeyopevov XdfScopev. 
nPQ. Tied?; 

20. .Hsrreidr) (pcovrjv direipov KaTevorjtrev eire tls 
oOeos ehe kou Oeios avOpcorros^ cos Xoyos ev AlyvnTcp 
Gev(3 Tiva tovtov yeveaOai Xeycov, 09 irpcoTos to\ 
(pcovrjevTa ev tco direipco KaTevoijcrev oi>)( ev ovtol d.XXa 
irXelco, kou tcolXiv eTepa (pcovrjs ptev ov, (pOoyyov Se 
pieTeypvTa twos, dpiOpov he Tiva kou tovtcov elvar c 
5 TptTov he ethos ypapcpdrcov hiecrTrjcraTO ra vvv Xeyo- 
pceva depcova r)piv' to pteTa tovto hiypei ra re dcpOoyya 
kou depcova p&xpi ^ vo ^ eKaaTOV, kou ret (pcovrjevTa kou 
ra piecra Kara tov olvtov TpoTrov, ecos dpiOpov avTcov 



4. pr) err\ to ev evdiis aAA' eV 
dpiBpov av Tiva nXrjdos eKaorov 
eypvTa ti Karavoelv^ "E^ovtci is 
equivalent to fiXenovTa, and the 
construction is pr) e\ovTa i. r. I. 
e. a. e. a. d. r. k. it. e. r. " looking 

not at first for unity, but for 
some number, detect each sepa- 
rate multitude, (i. e. each unit 
of this number.") Thus in the 
Alphabetic generalization, the 
number of species is (say) 24, 
and each of these 24 is a mul- 
titude or infinity of individual 
sounds. 

9. Plato makes a similar 
division of the Letters in the 

Cratylus : ap* ovv na\ rjpas ovtco 
del irpwTOv pev to. (pcovrjevTa dl€- 
Xecrdai e'neiTa tcov erepcov Kara e'ldrj 
to. T€ ciepcova Ka\ clcpdoyya' ovraxri 



yap nov Xeyovaiv oi Beivol nep\ 
tovtcov Ka\ to. av (pcovrjevTa p.ev ov 
ov ptVTOi ye acpdoyya, p. 42 1 C. 

In the Theaetetus he uses ■fyocpos 

for <p66yyos. Ka\ yap drj to tr7ypa 
tcov cicjjccvcov eaTi, yj/ocpos tis povov 
oiov trvpiTTovo~r)s Tr/s yXccTTr]s' tov 
8' av (3r)Ta ovTe (ptovrj ovtc \j/6(pos, 
ovt)e T03V itkeitTTcov tTTOiyeicov ; p. 
203 B. What Plato calls a(pcova, 
later Grammarians called avp- 
epeova (consonants) reserving the 
name aepcova (mutes) to those 

which he calls aepcova <al acpBoyya, 
(tt, 0, 0, k, y, x , r, 8, 6.) What 
he calls p.eo~a, or, (pcovrjevTa pev 
ov, ov pevTOi ye a<p6oyya, they 

called rjpiepcova, (semivowels, i. e. 
the liquids X, p., v, p, and the 
sibilant s.) 



d>IAHB02. 



17 



8. Aa/3cQi> kvi re eKaarco kcu ^vpnrao-i aroL^elov eVco^o- 
fxaae. KaOopcov g>$ ovSeh r}\xoyv ovo' av ev avro 
kolO' avro avev irdvrcdv avrcov uo£ol 7 tout op top 
Secr/iop av XoyLcrdpiepos 00? ovra iva kol ttolvtcl ravra 
ep 7r<x>$ iroLovvTCL, fiiav eV avroi? coy ovaav ypafifia- 5 

d tlktjp t^ptjp iirecfiOey^aTo irpoo~em(£>v. 

<M; Tavr ert aafpearepop iiceivcov avrd ye 7rpo$ 
aXXrjXa f co Ylpcorap^ efiaOov' ro S* avro plot tov 
Xoyov pvp 76 koI apuKpov epirpocrOev eXXeiTrerai. 



5» \uo.v eV avTols ois ovaav 
ypappaTLKrjV Ttyyr\v enecpdeygaTO 
7rpoaeind)v] " assuming there was 
only one over them he called it 
by name the Grammatical art." 
Voltaire complains that no lan- 
guage has a single term to de- 
note the theory of the Alphabet. 
In Plato's time we see it was 
called ypaiAfiariKr). In the time 
of Aristotle ypappaTiKrj signified 
the art of Beading and Writing : 
eri, et npos 7rXeto> Xeyopevov tov 
opi^opivov prj npos iravra aivebaiKeV 
olov ei rrjv ypappaTiKrjv €inaTr]pr]v 
tov ypafyai to vnayopevdeV ivpoar- 
delTai yap, on kol tov avayva>vai' 
ovhev yap paXkov tov ypatyai rj tov 
dvayvoovai 6 anodovs &piaTai° coot' 
ovdirepos, aXX' 6 apcpco TaxiT elnav, 
€7rei8r) 7rXei'ovs ovk ivbi\eTai tov 
avTOv opiapovs etvat, Topic. 6, 5* 
" A definition is incorrect if the 
thing defined relates to several 
points, and only some of them 
are mentioned : e. g. if a man 
defines Grammar to be the art 
of Writing from dictation ; for 
' and of Beading ' requires to be 
added. For he no more de- 
fines it who calls it the art of 
Writing, than he who calls it 
the art of Beading. Therefore 
neither of the two have defined 
it, but he who mentions both. 



For the same thing cannot have 
more than one definition. " 
When however the professors 
of the art of Beading and Wri- 
ting began to teach the rules 
of speaking and composing cor- 
rectly, the name Grammar was 
consecrated to this latter part 
of their instruction, thus ac- 
quiring its modern signification, 
while the art of Beading and 
Writing was designated by the 
humbler title of Grammatis- 
tica. When afterwards the 
Grammatistse began to teach 
the rules of Grammar, the 
Grammatici undertook the in- 
terpretation and criticism of 
the classical literature, and thus 
Grammatica came to denote a 
higher kind of science than we 
now ascribe to the mere Gram- 
marian. 

8. The impatience of Logical 
discussions expressed by Phi- 
lebus is not without its signifi- 
cance. Aristippus, whose views 
he represents, rejected Logic 
and Physics from Philosophy : 

doKovai Se Kara Tivas Ka\ oi cnrb Trjs 
Kvprjvrjs povov aaTra^ecrdaL to t)6ikov 
pepos, Tvapanepireiv de to (pvcrinbv 
Ka\ to XoyiKov cos pr)8ev npos to 
evdaipovcos (Biovv crvvepyovvra. 

Sext. Emp. adv. Math. 7, 11. 

D 



18 I1AAT0N02 

20. Mcov, oh <&i\r}l3e 9 to tl 7rpo9 tiros av ravr* p. 1 
icrrlv ; 

<J>I. Na/, tovt ko-TLV o irakou tjrjTovfiev eyco re /cat 
Ylpco rapyps. 

5 20. 'H pLrjp eir ai)r<» ye rjdr) yeyovores ^retre, 
<b? (j)rj?, TrdXai ; e 

Applying IX. 20. ' Ap* OV 7T€pl (j) pOVrjaeCO? T}V KOI rjSovrj? 

this me- e „ , , „ t , t , . „ « 

thod to the ?7/XtJ> e£ 0Lp\7]S AOyO$ 3 OTTOTepOV aVTOLV aipZTtOV \ 

solution of ^ v 3/ 

the present 10 OI. IlO)? ya/3 Of ; 

questions, v N r , t , , „ 9 , 

we ought to 2,12. ivat ez> ye eKarepov avroiv eLvaL (papiev. 

begin by in- , , 9 

quiring <PI. lla^U pL€V OVV . 

how many ^ rr ,^>,v / t ~ t / ^ >. / > 

and what 212. 1 OVT GLVTO TOIVVV YjpLas O TTpOaoeV AoyOS aTTCU- 

are the t \ \ v v \ » « « / v« \ 

various spe- T€l, TTCO? eCFT LV ev KCLl TTOXAa aVTCOV €KOLT€pOV, KOLL 7TCD? pL7] p. I 

ciesofPlea- v >/i ' >n -v ' ' » /1 N < ' J/ 

sure and J 5 (Mreipa €VUV9, aXXa TIVOL 7T0T€ apLUpLOV €KaT€pOV epL7rpOCT- 

Science. /i / ~ v > ~ </ / 

The first # €Z/ K6KTTJTCCL tov a7T€tpa avTcov e/cacrra yeyovevat ; 
Sated." nP ^- O&c els (padXov ye epcoTrjpta, co ^t'A^e, 

OVK Ol8* OVTLVa TpOTTOV KVKXcp 1TC0S 7T€ pLayayCOV TjpLOLS 

£pLf3el3Ar)K€ ^(OKpdrrj?. /cat aKoiret 8rj iroTepos rjpicov 
lodiroKpivelTaL to vvv epcoTCoptevov. taw 8rj yeXolov to 
e/xe tov Xoyov Sidftoypv jravTeXco^ imoaTavTa Sid to 
fAr) 8vvaa6aL to vvv epcoTrjdev aTTOKplvaaOat ao\ irdXiv 
tovto irpocTTdTTUV yeXoLOTepov 8* olptai 7roXij to 
/jLr)8eT€poi> rjpLcov dvvaaOar aKoiru 8rj tl dpdao/nev. b 
i$eldr) ydp pcoi ook€l vvv ipcoTav rjdovrj? rjptd? ^coKpaTt)?, 
€it ecTTiv eire par), kcu biroaa eVrt xal birola' ttjs t 
av (frpovrjaecos wept Kara Tama ooaavTcos. 

20. 'AA^eirrara Aeyety, (6 iral RaAA/ou* purj yap 
SvvdfxevoL tovto Kara iravTos evos kol bpiolov kcu. 
$oTavTOv 8pav Ka\ tov evavTLOv, 009 6 TrapeXOcov Xoyos^ 
epLr/vvaev, ovde\? eh ovdev ovSevbs av rjpicov ovSeTTOTe 
yevotTO dijios. 

nPO. ^xeSbv eoiKev ovtco?, eo 2a>K/)are$ , ? e^e^. c 



(MAHBOS. 



19 



9. aAAa KaXov puev to ^vpmavTa yiyvcocrKeiv tco crco- 
(f)povL, devTcpo? 8' eivat irXovs Sokcl prj XavOaveiv 
avTov amov. tl 8rj /jlol tovto elprjTai tol vvv, iyco 
croi (ppdaco. crv Trjvde r/puv ttjv ovvovcrtav, co 
Kpares, hreBmRas Tracri kou cravTov irpos to SieXeaOaLS 
tl tcov avO pcoirlvcov KTrjjxaTCdv apLCFTOV, <&iXrjfiov yap 
ehrovTOs rjdovrjv Kal T€p\j/LV kou yapav kou iravO* 
birocra TotavT 9 ccttl, crv irpo? avTa avTtiires cos ov 
Tama aAA' eKeivd icrTiv, a ttoXXolkis rjpas' avrovs 

d dvapupvrjaKopev tKOVTes, 6p8co$ 8pcovT€$, Iv iv ptvrjprj 10 
7rapaK€Lpeva CKOLTepa $acravi<g)Tai. (f)rj9 tV cos colke crv 
to irpoapTj6rja6jJL€i>op opQcos apLCLVov rjBovrjg ye dyaffov 
eivai vovv, ciruTTrjpLriVj crvvecriv, Tcyyiqv kou irdvTa av 
tol tovtcov Ijvyyevfj, a KracrOai Sew, dXX' ov)(L eKeiva. 
tovtcov 8rj p,€T ctpLCpicrfirjTrjcrecos CKaTepcov XcyOivTcov 
rjfxeis croi peTct Traumas rjTrciXrjcrapLev cos ovk dcprjaopLCv 
o'tKaSe ere, irpiv av tovtcov tcov Xoycov irepas lkovov 
yevrjTai tl SioptcrOevTCov. crv Srj avve)(Cop7]cra$ Kal 
e'ScoKa? els Tavff* rjplv cravTov, rjpels 8e 8rj Xeyopev, 

e KaOanrep ol 7ral8es 9 otl tcov opOcos SoOevrcov ac/yalpecri? 20 
ovk can. rravaat drj top Tpoirov r/p?v cmavTcov tovtov 
eirl tol vvv Xeyopeva. 
20. Tlva Xeyeis ; 
'°- I1P0. Ely airoplav ififidXXcov Kal dvepcoTcov cov 
pxj Svval/JL€@' av LKavrjv diroKpicriv iv tco irapovTL 8l- 25 
Sovai croi. per) yap olcopLeOa TeXos rjpuv elvai tcov vvv 

TTJV TTOLVTCOV TjpLCOV (XTTOplaV, GtAA' €L 8pOLV TOV&* rjpL€LS 

dBvvaTOvpicv, croi SpacrTCov virecrypv yap, fiovXevov 
8rj 7rpbs TavTa avros, woTepov -qSovrjs etdr) croi kou 
€7ricrTrjpr]? diaipcTtov rj Kal eareoi/, et Try Ka@* erepov 30 
Tiva Tpoivov 616$ t ei Kal fiovXei SrjXcoaal ttcos aXXcos 
tol vvv apLCpicrfirjTOVpLeva Trap rjpuv. 

20. Aeivov pev tolvvv eri TrpocrSoKav ovdev del 

D 2 



20 



0AAT0N02 



It may be 
solved, 
however, 
without 
employing 
the scienti- 
fic method, 
by the con- 
sideration 
that the 
Highest 
Good has 
three attri- 
butes : it 
is Perfect, 
Sufficient, 
and Desir- 
able : and 
that nei- 



rov epe, i7T€iSr) rovO' ovtg>? ehres' to yap el fiovAei,^' 
prjOev kveL iravra (j}6,8ov eKaaTcov irept. rrpos 8e av 

T0L9 pLVr)fJLT]V TLVa 8oK€L Tl$ jJLOL SeOCOKevai 6e00V rjjUUV. 

ITPO. Jlcos 8r) koll tlvcov ; 

5 X. 212. Aoycov 7Tore tlvcov iraXaL aKovcras ovap 
7] koll eyprjyopoos vvv evvoco irepl re rjdovrjs koll (j)po- 
vrjaecos^ cos ovSerepov avTolv ecrri rayaOov, ctAA' aAAo 
tl TpiTOv, erepov pev tovtcov, apeLvov he apL(j)OLV. koll 
to lout o ye av evapycos -qplv (pavfj vvv, amr\WaKTai Q 

io p,ev rjbovr) tov vLKav to yap dyaOov ovk av eri TavTov 
avrrj ylyvoiTO. rj it cos ; 

flPO. OVTCO?. 

212. Tcov Se ye els rrjv Stalpecnv elScov rjdovrjs ov- 
dev en TrpoaSerjaopeOa tear eprjv 86^av. TTpo'iov & en 
15 aa(f)ecTTepov Sel^ei. 

nPC KaWiaTa elircov ovtco Kal SLarrepaive. 



i. tov e/xe] Plato is fond of 
joining the article to a pro- 
noun as if it were a noun, e. g. 

e'So£e nov, (prjai, rfj fiovXj) Kal rco drjpco 
r} dpcpoTepoLs, Kal bs eiVe, tov eavTov 
drj Xeycov pdXa aepvCas. Phsedrus. 

The effect can hardly be repro- 
duced in another language. In 
the present instance Socrates 
speaks of himself as a third 
person : " An intimidated indi- 
vidual here need no longer fear 
any danger." 

5. Xoycov ttot€ tlvov ndXai aKov- 

o-as ovap] The conceptions of the 
highest Good, and other antici- 
pations of reason that cannot 
be drawn from experience, Plato 
sometimes, as in the present 
passage, in accordance with his 
doctrine of preexistence and 
innate ideas, treats as remi- 
niscences (dvdpv7](ris). At other 
times he speaks of them as 
prophecies or divinations, e. g. 

(rdyaBbv) dr) Stco/cet pev dirao-a 



^VXV Kai t °vtov evetca iravra npdr- 
Tei, a7ropavT€Vopevrj tl elvai, dno- 
povaa di Kal ovk e^ovcra Xafieiv t/ca- 

VU>S TL 7TOT icTTLV OXlbi Tv'l0~T€L XP*]~ 

aaaOai poviptp. Repub. p. 5 i 5j e - 

See also p. 44, c and 67, e of 
this dialogue. Even Aristotle 
sometimes makes the divina- 
tions of the heart or feelings 
(jiavTeiat) grounds of ethical and 
theological reasoning, e. g. ra- 
yadov Se oIk{l6v tl Kal dvcracpaiperov 
eivai pavT€vopeda. Eth. Nich. I, 
5. dXXa Kal tt) pavrela rfj nepl tcov 
6eS)v povcos av e^oipev ovtcos opo- 
Xoyovpev(os dTvo(paiveo-6aL o~vp(ptb- 

vovsXoyovs. DeCcelo, 2,1. This 
pavreia was that the Gods live a 
blessed life not devoid of wise 

repose, {orjv aXvirov Kal paKapiav' 
not acrxoXov Kal 7rdar)s a7rr)XXaype- 
vrjv pqtTTcovqs ep(ppovos. How this 

appeal to pavTeiai can be recon- 
ciled with Anal. Post. 2,19, which 
seems to refer all knowledge to 
sensation, becomes a question. 



$IAHB02. 



21 



o. 20. ^2jiLKp arra to'ivvv epnrpocrQev en SiopioXoyr}- 

CT(D/JL€0a. 

nPO. Ta TTolci ; 

20. Trjv rdyaOov pcolpav irorepov dvdyKrj reXeov 
t] pLrj reXeov elvai ; 
d FIPO. Yldvrcov §r) wov reXecorarov, co *2cok pares. 

20. Tl 5e'; lkolvov rdyaOov ; 

ITPO. II coy yap ou ; koL irdvrcov ye els rovro Sea- 
(pepeiv rcov ovrcov. 

20. Tode ye pLrjv, cos olpcaL, we pi avrov dvayicaio- 
rarov elvai Xeyeiv, cos ttolv to yiyvcoaKov avro Orj- 
pevei koll icplerat, fiovkopcevov eXeiv Kcti 7repl avro ktt)- 



ther Plea- 
sure nor 
Know- 
ledge, if is- 
olated, sa- 
tisfies 
these con- 
ditions ; 
so that the 
life that 
combines 
them both 
is more 
Perfect 
than the 
life that 
consists of 
10 either 
alone. 



12. ekeiv] This verb implies 
alperov, which is presently used 
to denote the third preconcep- 
tion. The three ideas reXeov, Ua- 
vov ( = avTapKes, see section 42) 
alperov, are nearly the same, and 
only one of them, alperov, is 
used as the middle term of the 
syllogism that excludes Pleasure 
and Wisdom from the rank of 
supreme Good. TeXeiov, avrap- 
Kes, alpercorarov, are three terms 
selected by Aristotle at the 
commencement of his ethical 
inquiry to characterize the 
highest Good. 

(1) TeXeiov he thus defines ; 

reXeiorepov 8e Xeyopev rb Ka6* avro 
Blcoktov rod 6V erepov ko\ to prjbe- 
TTore 6Y aXXo alperov tcov Kai Kad' 
avro Kai did rov6* alperav' Kai d- 
nXcos drj reXeiov to Kad' avro al- 
perov del Kai prjderrore di dXXo. 
Eth. Nich. 1,7. "What is de- 
sired for itself is more final 
than what is desired as a means, 
and what is never desired as a 
means than what is desired 
both as a means and as an end. 
That is absolutely final which is 
always desired as an end and 
never as a means." Perhaps, 



however, Plato uses reXeov in 
the ordinary sense of Perfect 
rather than in the more tech- 
nical sense of Final. 

(2) To 6° avrapKes riBepev o 
povovpevov alperov Troiei rbv fiiov 
Kai prjdevos evdea. Ibid. " That 

is Selfsufficing which by itself 
alone makes life desirable and 
free from want." 

(3) *Eri 8e ndvTcov alpeTcordrrjv 
(tov evbaipoviav olopeOa eivai) prj 
crvvapidpovpevrjV ' o-vvapi6povpevrjv 
be drjXov o)S alpereorepav perd rod 
eXa)(lo~Tov rcov dyaOaiv. Ibid, [pr) 
o~vvapi6povpevrp> = povovpevov, or, 

in the language of the Philebus, 
X^pis, or apiKTov ovaavj "Happi- 
ness is most to be chosen of all 
single goods : still more to be 
chosen, of course, when in com- 
bination with even the least 
other good." [Aristotle, unlike 
the Stoics, made human happi- 
ness affected to a certain extent 
by good and ill fortune, and 
consequently a variable quan- 
tity. When therefore, in con- 
sequence of the frowns of for- 
tune, it is at its minimum, or 
at any degree short of its max- 
imum, of course it is susceptible 



22 



IIAAT0N02 



aaaOai, Kai tcop aXXcop ovSep (ppoprl^ec irXr)P rcop p. 20. 
airoreXovpLepcop a/xa ayaOols. 

II PO. Ovk eari rovrot,? aprenreip. 

20. ^K07T(6/jLeP Srj KOU KpLPCOfXeP TOP T€ TjSoPrjs' KCU e 

5 rbp (fypoprjaecD? filop idopres \copi9. 
ITPO. ITcoy ehres ; 

20. M.r/T€ ep rep rr/s' rjSovrjs ipearco (f) poprja 19 /Jirjre 

ep rep rr}$ (ppoprjereeos rjdoprj. Set yap, ehrep irorepop 

avreop icrrl rdyaOop, fxrjSep pLrjSepb? en tt poabelaOar 

loSeofxepop cf ap (j)apfj irorepop, ovk eern 7rov rovr en 

rb opreo? fjfuv ay&Bop. p. 21. 

of augmentation from a return 
of her favour.] Alperov, we have 
seen, enters into the definition 
both of the Final and of the Suf- 
ficing ; but it also has a distinc- 
tive technical meaning which 
may be easily overlooked. In 
its distinctive sense it expresses 
what is relatively, rather than 
what is absolutely, good : what 
is indispensable at the moment, 
under the circumstances, or to 
the individual, rather than what 
is abstractedly desirable. In the 
following passage it is opposed 

to ra €K irepiovalas' ra eK nepiov- 
crias rcov dvayKalcov (3eXrlo), eviore be 
Kai alperoorepa . . . eviore be ra fieXrlco 
ou^i /cat alpertorepa, rb yap (ptXo- 
aocpelv fieXriov rod xP r 1f JiaT <-£ €a '@ ai t 
aXX' ovx alpereorepov rco evbeet ra>v 
dvayKalcov. rb §' etc nepiovo-ias 
zariv orav vrrapxdvroov roov dvay- 
Kalcov aXXa riva npoo-irapacrKevd^T]- 
rat rcov KaXcov. ax^bbv be Xacos 
aiperarepov rb dvaymlov eari, 
fteXriov be rb eK irepiowlas. 

Arist. Top. 3,2. " Superfluities 
are better and sometimes more 
to be chosen than necessaries. 
For what is better is not always 
to be preferred. So philosophic 
thought is better than money 
making but not more to be 
chosen by a man in want of the 



necessaries of life. Superfluities 
are graces of life over and 
above aDd additional to its ne- 
cessaries, and generally the ne- 
cessary is more to be chosen, 
though the superfluous is bet- 
ter." We must not however 
suppose that ro alperbv always 
means material goods ; for in the 
next passage ra. alpera, as im- 
plied in aipelo-Oai, are opposed 
to ra anXoos dyaOd, i. e. material 
prosperity : 6 dbiKos rrepl ra dyaOa 
carat, ov ndvra, aXXa irep\ oo~a ev~ 
rv^i'a Kai aru^ta* a earl pev cnrXcos 
del dyaBd run be ovk del' 01 be av- 
Bpconoi ravra ev^ovrai Ka\ bicoKovai, 
bel 6° ov, aXX' ey^eo-Oai pev ra. 
anXcos dyaOa Ka\ avrols dyaOa eivai, 
aipeicrOai be ra avrols dyaOa. Eth. 

Nich. 5, 1. "The goods at 
which the unjust grasp are 
those in fortune's power, which 
though always absolutely good 
(good, that is, to those who 
have the virtue to make the 
right use of them) are not al- 
ways good relatively to the indi- 
vidual. Men pray for these 
and choose these, though they 
ought not, but ought to pray 
that what is absolutely good 
may be good relatively to 
them, and choose the relatively 
good." 



<MAHB02. 23 

i. IIPO. TlcQ? yap dp ; 

20. Ovkovp kv aroi weipcofxeOa fiaaavi^ovTts ravra ; 
IIPO. Ylavv pep ovp. 
20. 'AwoKplpov 8rj+ 

nPO. Aeye. 5 
20. Ae^aio dp, UpcoTap)(€ 3 crv £fjp top /Slop airav- 
ra r)86pepos r)8opds ray /xey/o-ray ; 
nPO. Tig o$; 

20. 'Ap* ovp en tlpos dp aoi 7rpoo~8eLP r)yolo, el 
tovt e^ois iravTeX(Ds ; io 
nPO. OvSapu&s. 

20. "Opa 8rj, rod (ppoveiv koll rod poelp koi XoyL- 
b ^eaOai ra 8eoPTa, koi ocra tovtcop d8eX(j)d, /jlcdp p.r) 



ts / > J/ 

oeoL ap tl 



ITPO. Kat tl ; irdpra yap eypLpu dp irov to yal- 15 
petz; eycop . 

20. Owcoup ot>r&) ael /i€i/ &a /8/01) raty /xey/- 
otolls r)8opai9 ycdpois dp ; 
I1PO. T/S' off '; 

20. Novp 8e ye koll pprjprjp koll eirLGTrjpLrjp koll 20 

So^ap pr) KeKTrjpepos dXrjOij, 7rpcoTOP pep tovto avTO, 

el r) yaipeis r) prj yalpeis 9 dpdyKrj 8rj ttov ere dyvoeip, 

kcpop ye ovra 7rdar]s (ftpoprjo-eoos. 

IIPO. 'ApdyKr). 

c 20. Kdi prjp dxravTCos pprjprjp prj KeKTrjpepopis 

dvdyKrj 8rj7rov firjS' otl 7roTe eyaLpes pbepprjaOai, tyjs 

t ep tco Trapa^prjpLa r)8opr)$ irpoa-iTLirTovcrr]^ pr}8* 

rjPTLPOvp pLPrjpuqp vTropeveLP' Soljap 8* av p,r) KeKTTj- 

puei/OP d\r)0r] per) So^d^ELP yaipetv yaLpoPTa, XpyLcrpov 

8e crTepopepov pL7]8* ely top hreura yjpopop d>s X al PV" 3° 

13. fxS>v fATj beoi' av rt] This is Badham's emendation of fxrjdi 
Spav ti, the reading of the MSS. 



24 



IIAAT0N02 



aeis SvvaTov eivou Xoyl^eaOaL, £rjv 8e ovk dv0pco7rov p. % i 
filov dXXd tlvos irXevpiOvos rj tcov oaa OaXarria fxer d 

6cTTp€LVC0V €pL\jfV)(d €<JTL (TCOfiaTGdV . 6CTTI TaVTOl, TJ 

napd ravra eyopLtv d'XXois ttcds 8tavorj0rjvaL ; 
5 IIPO. Kal ttcos' ; 

20. 'Ap ovv alperos rjpuv /Bios' 6 tolovtos ; 

IIPO. Efc dcfyaaiav -wavTairao-i /xe, co ^LtoKpares, 
ovtos 6 Xoyos €pL/3e/3X7]K€ ra vvv. 

20. M.rj7rco Tolvvv /JLaAOaKi^cD/JieOa, tov Se rod vov 

The second 10 pL€TGtXaf36vT€? CLV fiiOV lS(OLL€V. 

restated: XT. IIPO. II OLOV 8r} Xeyei? ; e 

Is Pleasure v*r^ niV $ i * ? y~ < ~ j ' * 

or Know- ^12- ii^ TO 0€t;CUT CLV CLV ($V TjLlCOV (ppOVrjCTlV LLCV 

ledge more \ «\> / \ / ~ / 

nearly al- KOLl VOW KOU €7T LCFTT) /JLTJV KCLI pLVTJLlTJV TTCLCTCLV 7TCLVTC0V 
lied to the / < ~ ^ \ / / / / 

principle of K6KTTJLL6V0?, 7]60V7]S 0€ ^Te^COV fM7]T€ LieyCL LL7]T€ CTLLL- 

in°thePer- 15 KpOV, {17)8* CLV Xv7Trj^, dXXci TO WapdlTaV CtTTaOrjS 7T01V- 

fect life ? ~ ' 

TCDV TCDV TOLOVTCOV. 

IIPO. OvSeTepo? 6 filos, co ^EcoKpoiTe?, e/moiye tov- 
tcov cupeTOSy ov8* ocXXco lltj 7roT€, cos iycopLou, (j)CLvfj. p. 2: 
20. T/ 5' 6 ijvvapicfroTepos, co TlpcoTapye, e£ dp.- 
io(J)olv avjipLiyOeis kolvo? yevoptevos ; 

IIPO. 'HSovrj? Xeyeis kou vov kou (ppovrjcrecos ; 

20. Ovtco kou tov tolovtov Xeyco eycoye. 

IIPO. Has Srj7rov tovtov ye ouprjcreTCLi TrpoTtpov 

7] ifCeiVCOV 07TOT€pOVOVV, KOU 7TpOS TOVTOIS y€, 0V)( 6 

25 /Key o ov. 

20. NlavOdvopiev ovv o tl vvv rjpuv iari to £ u/x- 
fiouvov iv toIs TrapovaL Xoyois ; 

IIPO. Ilafw /xey oi5^ ? ori r/)€ty /Ltez^ filot irpovTeOrj- b 
(7a^, ro^ 8volv 8' ovSeTepo? iKavo? ov8e alpeTos ovt 
30 dv0pco7rcov ovt6 fyooov ov8evi. 

20. M.COV ovv ovk rj8rj tovtcov ye irepi 8rjXov &>? 
ovSeTepo? avTcov et^e TayaOov ; rjv ydp dv lkolvos kou 



$IAHB02. 



25 



reXeo? kcu ttolctl (pvroi? kcu £0001? cuperos, oiawep 
ovvoltov i)v ovrcos aei oca piov (r)V. u oe tls aAAa 
ypdO* rjficov, wapa (pvaiv av rrjv rov d\r)6co$ aiperov 
4Xdpifiavev olkcov i{j ayvoias rj twos avdyKrjs ovk 

€v8al/JL0V0?. 5 

nPO. "Kolke yovv ravO' ovrcos e\eiv. 
20. '0? pkv Toivvv ttjv ye QiXrjftov Oeov ov del 
SiavoucrOat ravTov kcu rdyaOov, 'tKavcos elprjaOal fioi 

8oK€l. 

<M. Ovde yap 6 crbs vovs, co ^coKpares, eari 10 
rdyaOov, aAA' eijei irov ravrd eyK\r//JLara. 

2£2. Ta^ aV 5 co O/A^/Se, o y ifws' ov \xIvtoi 



3. aKoov a£ ayvoias rj twos dvdy- 
kt)s ovk evdalfxovosj A wrong 
choice may be regarded as in- 
voluntary when it proceeds from 
the blindness (dyvoia) of a de- 
praved will (novrjoia) or the vio- 
lence (dvdyKrj) of passions over- 
powering the control of reason 
(aKpaaia). To apply the term 
aKovaiov (involuntary) to this 
class of actions is a peculiarity 
of Plato. 

7. 'Qs pev toIwv] Aristotle 
alludes to this argument in the 
following terms : irdv yap pe&* 
erepov dyadov atper&Tepov r) p.ovov- 
fievov. toiovtco Br) \6ya> xa\ HXdrav 
uvaipel on ovk eo~TW r)8ovr) rdya66v 
aipeTooTepov yap elvat p,era (ppovq- 
aecos rov fjftvv filov rj ^copiV el de 

TO fllKTOV KpetTTOV, OVK elvai TTjV 

r)8ovr)v rayaSov, ovBevos yap rvpov- 
TtflevTOs aired rdyaOov alpeToore- 
pov yweadai, Eth. Nich. IO. 2. 

" Every Good is better in com- 
bination with others than alone, 
which indeed is the very argu- 
ment by which Plato proves 
Pleasure not to be the highest 
Good. For the Pleasant life is 
more desirable with Wisdom 



than without. But, if the com- 
bination is better, Pleasure is 
not The Good, for no addition 
can improve The Good." It 
may be observed that the pro- 
position, ovdevos Trpoa-reOivTos 
avra> Taya&bv alpercoTepov ylveaOai, 

is not to be found in the Phi- 
lebus, and does not even belong 
to the train of thought in which 
the argument proceeds. For 
the preconception which forms 
the middle term whereby So- 
crates proves Pleasure not to be 
The Good is aiperov : reXeov was 
prepared for use but was not 
actually used. The proposition 
given by Aristotle could only 
have been a premiss, if rekeov 
had been the middle term. 
Perhaps, however, it is implied 
in section 37, where the argu- 
ment is recapitulated. 

12. ov fxevroL rov ye dXrjdwov 
ap,a Kai Beiov oip.ai vovv] The 

explanation of this short allu- 
sion to the result of much spe- 
culation can be merely sketched 
in the brief space of a note. 
Plato generally distinguishes 
Reason from the Ideas or eter- 



E 



c 26 



nAATQNOS 



tov ye aArjOivov a/xa kou Oelov oIjjlou vovv, gcAA' p. 22 
aAAcoy 7TW9 e)(€iv. twv \x\v ovv viKrjTrjplcov irp6s tov 



nal Kealities which it appre- 
hends, and which in the Phas- 
drus are represented as objects 
of beatific contemplation to the 
Gods. As the Supreme Good 
is an Idea, how can it, as is 
intimated in this passage, be 
identical with Reason 1 The 
answer is that there are two 
kinds even of the divine Reason, 
one distinct from, the other 
identical with, eternal Being. 
We read in the Sophista : ri be, 

irpbs Albs, <wy aX-qdoos Kivqaiv Kai 
£c»r)v Kai yj/V)(TjU Kai (ppovrjaiv rj pa- 
bias ireiadrjcropeBa t<5 7ravTe\cos 
ovti prj napeivai d\\d aepvbv Kai 
ayiov vovv ovk exov ^vrjrov ecrrbs 
eivai ; Aeivbv pevT civ Xoyov ovy- 
xapolpev, p. 248 E. "Shall we 
be easily convinced that the 
Absolute Being has neither 
motion, nor life, nor soul, nor 
wisdom, but stands, majestic 
and holy as it is, reasonless and 
motionless 1 It cannot be 
thought." As there is no 
ground to suppose that Ari- 
stotle differed from Plato as to 
the relation of the divine and 
human Reason, and as the state- 
ments of the former are more 
explicit, we will avail ourselves 
of them to solve the difficulty 
we have proposed. One Reason 
is Passive, the other Active, and 
the latter is identical with eter- 
nal Being. The Passive Reason 
is so called not as being devoid 
of activity or spontaneous power, 
but as being, like physical 
causes, a secondary force, de- 
pendent for its powers on the 
Active Reason. 'Enei 6° &anep iv 

cinda-r} ttj <pva*i eari ti to pev v\r) 
(Kaarco yevei (tovto be 6 ndvra 



bvvdpei eKeiva) erepov be to oitiov 
Kai 7roiT)TiK6v, tw iroielv irdvra, olov 
7) rexvr] npbs ttjv vXtjv tt€ttov6(V, 
dvdyKrj Kai iv rfj yjfvxf) virdpxetv 
ravras ras bia(popds, Kai evnv 6 
pev toiovtos vovs to) navra ylyveo-- 
6ai, 6 be tw ixdvTa iroielv <uy e£is 
tis, oiov to <pS)s' rpoirov yap riva 
Kai to (pas noiel to. bvvdpei ovra 
XP<opora evepyela ^pco/xaTa, De 
Anima, 3. 5. " As in the rest of 
nature we everywhere find in 
every class both a material, which 
is the class potentially, and a 
causative and creative agent, 
which is the class creatively, re- 
lated to the former as art to what 
it works upon, so in the mental 
world analogous elements must 
exist ; the Psychical Reason is 
manifested by becoming all 
things, the other by creating 
them, being itself an actuality, 
analogous to light in its conver- 
sion of potential colours into ac- 
tual colours." The Passive in- 
tellect he calls in another pass- 
age more expressly the Psy- 
chical intellect. 'O apa koXov- 
pevos ttjs ^vx^s vovs, Xey<o be vovv 
w biavoelrai Kai vno\apfidvei f) 
tyvxr), ovbev io~Tiv evepyela to>v 
ovtoov irpXv voelv, ib. 3, 4. " The 
Psychical intellect, I mean the 
thinking and apprehending 
power of the Soul, is nothing 
actually till it thinks." We see 
then that Aristotle would have 
objected to the expression of 
the Sophista so far as it attri- 
butes Movement (klv^o-ls) and 
Soul to the Absolute, as there is 
an element higher than the Soul 
and Psychical Reason. It is 
this latter that we must ascribe 
to the gods of the Phaedrus and 



<DIAHB02. 27 

p. 22. KOLVOV filOV OVK dpLCpLCrfirjTCO 7TCO V7T€p VOV, TCOV 8e 8r) 

8evT€p€Lcop bpav Kal ctkottuv XPV ^P 1 tl 8pdo~opi€v. 
raya yap av tov kolvov tovtov filov alTLcopeO* av 

€KOLT€pOS 6 pi€V TOV VOVV OLLTLOV , 6 8* 7]8oVTJV elvCLL, KOCL 

ovtco to pjkv dyaffbv tovtcov dpL(f)OTepcov ov8eT€pov av 5 
eJr;, Ta\a 8' av diTLOv tls viroXafioL woTepov amcov 
dvai. tovtov 8rj irepi Kal paXXov eri wpoy <fclAr)/3ov 

8LafXO)(0LpUY]V CLV, 0)9 iv TCp fXLKTCp TOVTCp fitCD, O TL 

7tot eo~TL tovto o Xaficov 6 /3lo$ ovto? yeyovev alp€T09 
dfia Kal ayaOoS) ov% rj8ovrj aXXd vovs tovtco ^vyye- 10 
e veaTepov Kal opLOLOTepov iaTi. Kal /cara tovtov tov 
Xoyov ovt av tcov ivpcoTUcov ov8* av tcov 8evT€peicov 
Tj8ovrj pLETov dXrjOcos av 7T0T€ XeyoLTO. TToppoorepco 8e 

icTTL TCOV TpiT€LCOV, €L TL TCp ifXCp VCp 8eL 7TLaT€V6LV r/pLa? 
TOL VVV, 15 

IIPQ. 'AAAa /jltjv, co IZcoKpaTe?, epLOLye 8ok€l vvv 
r)8ovrj ctol izeiTTCOKkvaL KaOairepel TrXriyucra wro tcov 
vvv 8rj Xoycov' tcov ydp vLKrjTrjpLcov wepL payppkvr) 

p. 23. K€LTaL. TOV 8e VOVV, CO? €OLK€, XeKT€OV CO? €pL(j)p6vC0? 

ovk avT€7T0L€LT0 tcov viKrjTrjplcov* tol ydp avTa €7Ta0€V 20 



Timseus. Of the Active intellect 
he thus speaks : eari tolwv n 6 
ov Kivovpevov Kivel, dtdiov koi ovcrla 
Kai ivepyeia ovcra. Kivel de code to 
opeKTOv. Kai to vorjTov Kivei ov 
KCvovfievov. tovtcov di ra 7rpa>ra ra 
avTd...^ov\r)Tov 8e 7rpa>Tov to ov 
kqXov, opeyopcOa 8e otl donei. .vovs 
de V7TO TOV VOTjTOV Kiveurai . . . &o~Te 
ravTov vovs Kai votjtov, Met. II, 7. 
" There is an immovable source 
of motion, eternal, substantive, 
actual. This is the way the 
objects of Volition and Reason 
move, which are ultimately the 
same, namely, the absolute 
Beauty. The will is moved by 



the (Passive) Reason ; the 
(Passive) Reason is moved by 
the object of Reason ; the object 
of Reason is the (Active) Rea- 
son." Thus, as Socrates sug- 
gests in the Philebus, Reason 
in the sense of the vorjTov, or 
the vovs 7toit]tik6s, may be iden- 
tified with the ov Kakov, or Su- 
preme Good. However, after 
this passing allusion to his phi- 
losophic doctrine, Plato in the 
remainder of the dialogue treats 
of the Reason in its usual sense 
of the Psychical, Subjective, 
Passive, or Human intellect. 

E 2 



IIAAT0N02 



av. tcov Se 8rj SevTepeicov crTeprjOelcra rjSovrj iravTa- p. 
Tvacriv av nva Kal aTtpiav ayo'ir) irpos tcov avrrj? 
ipaarcov' ovSe yap eKelvois er av bpolm (f)alvoiTO 
KaXrf. 

5 2,11. 1 1 ovv ; ovk apetvov avrrjv eav 77077 Kai prj 
rr)v aKpi/BeaTaTrjv avrfj irpoafyepovTa fidaavov Kal 
e^eXey^ovra Xvireiv ; 

riPO. OvSev Xeyei?, co *2cok pare?. 
2Q. 9 Ap otl to dhvvarov elwov, Xvirelv rjdovrjv ; b 
io I1P12. Ov povov ye j dXK otl Kal ctyvoels cb? 
ovSel? wco ae rjpcov peOrjaet, irpiv av els TeXo9 eire- 
^eXOy? tovtcov rep Xoyco. 

20. Ba/3ou apa, co YlpcoTapye, crvyyov pev Xoyov 
tov XonroVy a^eSbv 8e ovSe padiov irdw tl vvv. kol 
15 yap 8rj tyalveTat Selv aXXr]? prjyavr)? eirl tol Sevrepeia 
vrrep vov iropevopuevov oiov fieXrj e^eLV erepa tcov 
epnrpoaOev Xoycov eo~Ti 8e taco? evia Kal tovtol. ovk- 

ovv xpv ; 



1 7 • icrn 5' 'ifrcos %via Kai tovto^ 
As "weapons serviceable in 
both contests" Socrates seems 
to refer to the proposition that 
all being is a union of Unity 
and Multiplicity as well as to 
the method of generalization 
and division. We may observe 

(1) that though this proposition 
and this method have been 
mentioned, they were really not 
the weapons by which the for- 
mer contest was decided, for 
that was settled by reference to 
our preconceptions of The Good. 

(2) Though Plato invites us to 
connect the Unity and Infinity 
of the beginning of the dialogue 
with the Limit and Infinite 
that he is going to introduce, 
and though perhaps they are 



really connected, yet they are 
certainly distinct, and must not 
be immediately identified. They 
are attributes of different sub- 
jects. For the sake of distinc- 
tion we may call the infinity of 
Particulars as opposed to the 
unity of the Genus a Logical 
infinity ; and the lawlessness of 
Matter as opposed to the cir- 
cumscription of the Form, a 
Physical infinity, though it ex- 
tends also to the aesthetic and 
moral worlds and to every 
sphere of Being. The Logical 
infinity is only found within a 
genus, and belongs to the indi- 
viduals which it comprehends : 
the Physical infinity is found in 
an individual, and belongs to 
the material elements of which 



<DIAHB02. 



p. 23. IIPO. Tim yap ov; 

c XII. 20. Tr)v Se ye dpyfjv uvrov SievXafBeicrOai in order to 

/ A - , solve this 

7TeLpCO[XeUa TlUe/ULei/Ol. problem by 

rrnn tt ' £ v \ / the method 

Urll. lloiav or] Aeyeis ; that has 

vn ttt / \«3/ > - v 5, « » w been deli- 

2,\L. Llavra ra vvv ovra ev rco ttolvti oiyr) oiaXa- 5 neated, 

ficofxev, jxaXXov 8\ el fiovXei, rpLxfj* ties, or 

ITPO. Ka0' O Tlj (j)pd£oi9 dv. genera! are 

A r O v ~ X s \ ' assumed: 

212. Aapcofiev arra rcov vvv or) Xoycov. namely 

nPQ. Sic 

20. Tov Oeov eXeyo/Jtev 7T0V TO /JLeV OLTVeipOV delicti 10 Qause ai a^id 

rwv Svtcov, to Se wipas ; is 



it is composed. The Physical 
infinity, as we shall presently 
see, may be treated as a Logical 
unity, or summum genus, com- 
prehending a multiplicity of in- 
dividual infinities. 

5. navTa ra vvv ovra k. r. X.] 
This division of Things is really 
a division of First Principles : 
6p,oia>s de fyrovcrt Kai of ra ovra 
grjrovvres irocra' e£ hv yap ra ovra 
eorl fyrovcri irparoav, ravra nrorepov 
ev t) 7ro\\d, /cat, el iroXXa, el ireire- 
pao-peva rj aneipa' ware rf]v apxv v 
Ka\ to aroix^ov proven norepov 
ev rj 7roXXa, Phys. Ausc. I, 2. 
" It is a similar problem to in- 
quire into the number of Things. 
Are the primal Elements, it is 
-really asked, one or more, and 
if more than one, finite or infi- 
nite ? So that it is the Principle 
and Element which is the sub- 
ject of inquiry." 

IO. to pev aireipov helt-ai rS>v 
6vtg>v to be Trepas] For an exam- 
ination of the meaning of airei- 
pov see Appendix B. The re- 
sult of this examination is 
briefly as follows : indepen- 
dently of its analysis into vXr; 



and o-reprjais, (to aireipov and 17 
direipia) aireipov has two or even 
three meanings that require to 
be carefully distinguished. 

(1) Its obvious and ordinary 
meaning, which it would have 
first suggested to any Greek, is 
Infinity, i. e. quantity without 
end : the negation of all quan- 
titative limit. To make to 
paKXov and r6 r^rrov imply this, 
we must supply a very con- 
siderable ellipsis : that which is 
greater or less (than any finite 
quantity ; or, than any quantity 
however great or small that 
can be named or conceived). 
But, if we except Infinity of 
number, Infinity of space, or 
Immensity, and Infinity of time, 
or Eternity, the existence of In- 
finity in the world of nature in 
this sense is perhaps untenable ; 
and this meaning of aireipov, 
though essential to the early 
philosophies to which nature is 
the immeasurable and unfathom- 
able, perhaps does not belong 
to later speculation. 

(2.) A more Platonic meaning 
of aireipov, and perfectly war- 



30 



riAATQNOS 



nPO. Haw p.ev ovv. p. 
20. Tovtcov Srj tcov elScov tol Svo TiOcofieOa, to 
Se rpiTOV i£ apxfyolv tovtolv ev tl ijvpfJLLcryofjLevov. 
elfu 8* eoLKev, iyco yeXolos tl$ LKavcos kglt elSr] d 
s Bllo'Tols koll crvvapLOpLOVfievos, 
FTPO. Tl (f)r)?, co y yaOe ; 
20. TeTapTOv /AOL yevovs av Trpocrfteiv. 
II PO. A eye t'ivos. 

20. Trjs IjvfifJiltjeco? tovtcov 7rpos aXXrjXa ttjv 

*0 (UT LOU/ Opcty KOLL TL0€L fXOL TTpO? TplCTLV €K€LVOL? TZTapTOV 
TOVTO. 

ITPO. M.COV OVV (J 01 KOLL TvipiYTOV 77 pOa8e^CT€L 8lGL- 
KpLOTLV TLV09 8vV0LfJL€V0V ; 



ranted by its etymology, is, the 
Indefinite or Indeterminate. In- 
determinateness is the negation, 
not of all determination, [Infi- 
nity] but, of a single determina- 
tion. The Indeterminate is that 
which admits of a plurality or 
multiplicity of determinations, 
or even an infinity, between, how- 
ever, certain definite limits. To 
fiaXXov and to rjrrov can express 
this, i. e. excess or defect above 
or below a certain single finite 
quantity, multiplicity of grada- 
tion, or divisibility of extension, 
without any violent ellipsis. 
This is the antipov that we find 
in nature. There are many 
gradations of colour ; but we 
cannot get beyond pure blue, 
pure red, pure yellow. No- 
thing is whiter than pure white, 
nor blacker than pure black. 
There are many gradations in 
the pitch of sounds, but a few 
octaves bring us to the ex- 
tremes. 

(3) Why does Indeterminate- 
ness, as we find it does in the 



Philebus, imply Imperfection % 
Because, if we assume with 
Plato that Perfection is a Mean, 
i. e. some single quantitative de- 
termination, even if some one 
gradation of the anetpov coin- 
cides with this, all the remain- 
der must be either excessive or 
defective. T6 ancipov in this 
sense is that which violates a 
Standard : that which falls on 
this side or that side of the line 
traced by the Right : the ele- 
ments, or their state, before 
they are arranged by the orga- 
nizing Law, or after they have 
broken from its control. The 
Limit (nepas) of which it is the 
violation, is to pirpiov, Due Mea- 
sure, Due Proportion, the con- 
dition of goodness and beauty. 
To /naXXoi/and t6 rjrrov now signify 
Exorbitance and Inadequacy, 
and may be translated, the Too 
Much, and the Too Little. 

12. Mail/ ovv o-oi K. r. X.] The 

readiness with which Protarchus 
proposes to add to the list of 
principles an agent of decom- 



<I>IAHB02. 



31 



p. 23. 20. Tax av ov ixrjv ol/jm ye ev rco vvv. eav 
e he tl hey, avyyvcoaeL irov fioi av fieTahicoKOVTi 7refi- 

7TT0V [filOV~\ . 

JJP0. T/ fify ; 

20. II/><»7-oj> /zez/ hrj rc»j> T€TTapcov tol Tpla &eAo- 5 
puevoi, tol hvo tovtcov 7reipcop,e0a woXXa eKarepov 
p. 24. kayiapjevov koll hieairaafxevov thovTe?, ei? ev ttolXlv 
eKarepov avvayayovTe?, vorjaai 7rrj wore rjv avTcov ev 

KOI 7T0XXa €KGLT€pOP. 

IIPO. E? /jlol aa(peaTepov eri irepi avTcov elnroLs^ 1 
to){ av e7rol/JL7]v. 

20. Aeyco tolvvv ra hvo, a ivpOTl6e\xai, tovt 
elvai awep vvv hrj, to fiev ameipov, to he irepas e\ov. 



position, besides the agent of mena are explained by two an- 

combination, may be attributed tagonistic forces, Love, the 

to his familiarity with the poem cause of union, and Hate, the 

of Empedocles, where all pheno- cause of separation : 

Kai ravT dXkdo-aovTa Siauirepes ovftaua. A^yft, 
aXXore p.ev (fiikoTrjTi avvepxoaev els ev airavTa t 
aXkoTf 6' av dix eicaaTa tfiopevfieva Neifceos ex^ei. 

Socrates rejects it as unneces- Infinite and the Generated 



sary, because the Cause (ama) of 
which he speaks is not a blind 
elementary principle with a sin- 
gle necessary operation, but of an 
intelligent, artistic, nature, and 
therefore possesses both powers, 
that of separation as well as 
that of combination. In the 
Timseus Causation (ama) is only 
ascribed to rational agents. 

5. Hp&Tov pev ac. t. X.] The 
reason of this separation first of 
three, then of two, from the list 
of principles seems to be this : 
the Cause is especially charac- 
terized by its ultimate unity, 
and therefore is not divided 
into species. The Limit again 
has but few divisions as com- 
pared with the other two, the 



class. It therefore is princi- 
pally the latter that need divi- 
sion and generalization. Ac- 
cordingly to irepas ex ov will de- 
note not to irepas, but to piKT0V\ 
for it is said to have many spe- 
cies (rcoKka icrxio-pevov), which 
suits the fiiKTov, (to irXrjdos o~e 
e^eiikrj^e Trjs tov TpiTov yeveaeas) , 
but not the irepas, (to ye irepas 
ov iroXKa elx*v.) The only ob- 
jection is, that to>v irepas exdvrav 
is presently used in a different 
sense, as equivalent to t&v ire- 
paraiv. See below : to>v T€ direiptov 
/cat t5)v irepas exovrav avppix^ev- 
T(ov: and, vopov Ka\ to£iv irepas 
ex6vTo»v edeTo. In § 6, how- 
ever, irepas exovrcov was used of 
ra piKTa. 



32 IIAAT0N02 

on Se Tpoirov tlvol to ameipov iroXXa icrn 7reipdaopai p. 24. 
(ppdfav to 8e 7repas e\ov r\pds Trepipjeverto. 
IIPO. Mevei. 

20. 2/ce\//m 8rj. yaXeirov fxev yap Kal dfi^urfiif- 
5 T-qcripLOV b KeXevco ere aKcmelv, o/jlco? 8e gkottu. 6ep- 

fXOT€pOV KOL \f/VXpOT€pOV 7T€pi TTpCOTOV Opa 7T€p(l9 €L 
7T0T€ TL V07]0~aiS CLV, J] TO pidXXoV T€ Kal TjTTOV €V 

avToi? oiKOvvTe tol? yevecnv, ecoenrep av evoiKrjTOV, 
TeXos ov k av iiriTpeyf/aLTrjv ylyveaBaC yevopevrj? yap b 
lOTeAevTT]? Kal avTco TeTeXevTrjKaTOV. 
nPO. ' AXr/OeaTaTa Xeyei?. 

20. 'Aet 84 ye, (f)apev, ev re rep SeppoTepco Kal tg> 
\jsvxpoTepcp to paXXov re Kal tjttov evi. 

OPO. Kal pidXa. 
*5 20. 'Aei tolvvv 6 Xoyos arjpalvei tovtco prj re'Aoy 
evens' dreXr) 8* ovTe 8rj7rov TravTcmaaiv direlpco yi- 
yveaOov. 

nPO. Kat a(j)68pa ye co 2<WAC^ares\ 

20. 'AAA' ev ye, (6 (plXe YlpcoTapye, vTreXa/Se?, 

20 kol dvepLvrjaas otl Kal to or<p68pa tovto av vvv c 
e(f)Oey^co Kal to ye r/pepta ttjv avTrjv 8vvapiv eyerov 
t<x> paXXov re Kal tjttov. O7rov ydp av evrjTOv, ovk 
eaTOV elvai ttooov eKao~Tov, dXX* del o~(f)o8pOTepov 
rjav\aLTepov Kal TohvavTiov eKacrTais wpd^eaiv epiroi- 

25 ovvTe to irXeov Kal to eXarTOV direpyd^ecrOov, to 8e 
iroabv d(f)avl^eTOV. yap eXe^Ori vvv 8rj, prj depavi- 
aavTe to ttovov, dXX* eduravTe avTO re Kal to perpiov 
ev TTj tov pdXXov Kal tjttov Kal a(f)68pa Kal rjp'epa d 
e8pa eyyeveaOai, amd eppet Tama e\ tt}? avTcov 

io^copas ev fj evrjv. ov yap tn OeppoTepov ov8e yfsvxpo- 
Tepov e'lTrjv av Xa/3ovTe to iroaov' irpoycopel yap Kal 
ov pevei to re OeppoTepov del Kal to yf/vyporepov 



<MAHB02. 



33 



p. 24. coaavTcos, to Se iroaov earrj kou irpoiov eiravaaTo. 
Kara Srj tovtov tov Xoyov aireipov yiyvour av to 
Oepporepov /cat tovvolvt'iov dpa. 

HPO. Qalverai yovv, co ^coKpares' eori S\ oirep 
elires, ov pdSia ravra ^vveireaOai. to Se elaavOls res 
e kcu avOis la cos XeyOevTa tov re epcoTcovTa kcu top 
epcoTCopevov iKavcos av £vp(pcovovvTas dirocprjveiev. 

20. 'AAA* eS pev Xeyei?, kcu ireipaTeov ovrco 
Troueiv vvv pkvroi aOpei tt)s tov aireipov (pvaecos el 
tovto Se^opeOa arjpelov, tva prj irdvr eire^iovTes 10 
prjKvvcopev. 

nPO. To irolov Srj Xeyeis ; 

20. *Oir6a av rjplv (palvrjrai paXXov re Ka\ 
fjrrov yiyvopeva koi to acpoSpa kcu rjpepa Seyopeva 
p. 25. Kai to Xlav /cat oaa TOiama irdvTa, el? to tov aireipov 15 
yevos cos els ev Set irdvTa TavTa TiOevcu, /caret tov 
epirpoaOev Xoyov, ov ecpapev, oaa SieairaaTai /cat 
BieayiaTai avvayayovTas \prjvat /caret Svvapiv plav 
iiriarjpalveaOai Tiva (pvaiv, el pepviqaai. 

E[PO. Wlepvjjpai. 20 

20. Ovkovv ret prj Seyppeva Tama, tovtcov Se to, 
evavTia iravTa Seyppeva, irpcoTOv pev to laov kcu 
laoTYjTa, peTa Se to Xaov to SiirXaauov /cat irav o ti 
irep av irpos dpiOpov dpcOpos rj perpov fj irpos pe- 
b Tppv, Tama ijvpiravTa els to irepas diroXoyiippevot 25 
KaXcos av SoKOipev Spav tovto, rj ireos av (pys; 

nPO. KaAAicrra ye, co IE cok pares. 

XIII. 20. YleV TO Se TpLTOV TO piKTOV CK TOV- Limit and 
> , ~ , ,5,/ , , v Product 

TOLV apCpOLV TiVa LOeaV (prjaopev e^eiV ; are defined. 

IIPO. 2i> /cat epol (ppdaeis, cos olpai. 30 
20. Qeos pev ovv, av irep ye epals evyais eirrj- 
koos ylyveral tis Oecov. 



34 nAAT0N02 

HPO. El^Of 8rj KGU aKOWU. 

20. 2/co7ra>, kolL /jlol Sokcl -ny, oh Ylpcorap^ avTcov p. 
(plXos rj/uup vvv Srj yeyovevaL. 

IIPO. II toy Aeyejy rovro ; /cat tjw TeKjxrjplcp y^pf} ; c 

212. <Ppd(TQ) SrjXov otl. av Be jxol avvaKoXovOrjaov 
tco Aoyco. 

IIPO. Aeye /jlovov. 

20, OeppLOTepov etyOeyyofieOa vvv Srj ttov tl koll 
\j/V)(p6T€pov. rj yap ; 
IIPO. Na/. 

20. UpocrOes Srj ^rjpoTepov koll vyporepov avroi? 

KOU 7r\€QV KOLL eAoLTTOV, KOI OoLTTOV KOLL (3paSl>T€pOV, 
KCU /JLtL^OV KOL (TfJLLKporepOV, KOLL OTTOCTOL kv TCp TTpOG~6eV 

rrjs to fiaXXov re koll t\ttov de)(0fiev7]9 irlOepiev elg ev 
(pvaeeo?. 

I1P0. Trj? tov airelpov XeyeL$ ; d 
20. Net/. avpLfjLLyvv Se ye ei$ avrrjv to /xerct 
ravra ttjv olv tov irepaTQs yevvav. 
IIPO. Uolav; 

20. *Uv koll vvv Srj Seov rjfJLa?, KaOdirep ttjv tov 
aTrdpov o-vv7]ydyo/uL€v ei? ev, ovtco koll ttjv tov irepa- 
ToeL^ovs avvayayelv, ov avvrjydyo/uLev. aAA' 'lcfcds kclI 
vvv tccvtov SpdaeL' tovtcov d/jL(j)OTepcov avvayofievcov 
KOLTa(fioLvr}s KaKelvr) yevrjaeTOLL. 

IIPO. Uolav koll 7T(os Xeyeis ; 

20. Ttjv tov laov koll dL7rXaalov, Kal biroarj Travel 

Trpos aXXrjXa TavavTLa 8La(j)6pcDS eypvTa, avpLfxeTpa e 

8e Kal avpL(j)cova evOelaa dpL0fJi6v a7repyd(^eTai. 

27. The idea of av^TpLa is feet is produced by the joint 
well developed by Paley under action of different instruments ; 
the name of Relation : " When the fitness of such- parts or in- 
several different parts contri- struments to one another, for 
bute to one effect ; or, which the purpose of producing, by 
is the same thing, when an ef- their united action, the effect, 



(MAHB02. 



nPO. ^HavOdvco' (pallet yap /jlol Xiyuv, fxtyvvcn 
ravra, yeveaets rivds d(f> eKaarcop avfi^aweiv. 

goodness of every product of 



is what I call Relation : and 
wherever this is observed in 
the works of nature or of maa, 
it appears to me to carry along 
with it decisive evidence of un- 
derstanding, intelligence, art." 
— Natural Theology, chap. 15. 
The word avppeTpia will express 
those Correlations that belong 
to the category of Quantity : 
e. g., " Throughout the uni- 
verse there is a wonderful 'pro- 
portioning of one thing to an- 
other ; the size of animals, of the 
human animal especially, when 
considered with respect to other 
animals, or to the plants which 
grow around him, is such as a 
regard to his conveniency would 
have pointed out. A giant or 
a pigmy could not have milked 
goats, reaped corn, or mowed 
grass ; we may add, could not 
have rode a horse, trained a 
vine, shorn a sheep, with the 
same bodily ease as we do, if at 
all. A pigmy would have been 
lost among rushes, or carried off 
by birds of prey," ib. chap. 17. 

To <jv\x\LtTpov is defined by to 
fxea-ov in the following passage, 
where the perfection of natu- 
ral and artificial products is 
said to depend on the due 
proportion (o-vppeTpla) of their 
efficient and material causes : 

ov pr)v aXka Kai del o~vppeTpias 
irpbs aXXr/Ka' navra yap ra yiyvo- 
fieva Kara T€x vr ) v r) (pvaiv Xoyco 
tiv'l ecTTL' to fie Beppbv Xlav pkv 
tcpciTovv t-rjpaivei to. vypd, tto\v de 
eXkeiTrov ov o-uviarqa-iv' dXXa Sel 
7rp6s to drjpcovpyovpevov %x uv T0V 

rod fieo-ov \6yov. De Gen. An. 
4. 2. " The forces of the effi- 
cient and material causes should 
be proportionate. For the 



Art or Nature depends on a 
ratio between these terms. 
Too powerful a heat solidifies 
entirely where too weak a heat 
produces no condensation. The 
efficient therefore ought to 
bear a Mean proportion to the 
material on which it operates." 
2vp,peTpia, like peo-6ri]s, is op- 
posed to excess and defect. 

e H 8e 6eppoTT]s ivvirdpxei roaavTrjv 
Kai TOiavTTjv €X 0V(Ta tt)v Kivrjcriv 
Ka\ Tt]v evepyeiav oar} crvppeTpos ei? 
€Kao~TOV tcov poploov, Kad' 60-ov 8' av 
eXXeiVi? rj vnepfidWr) rj x^pov noiel 
r) dvdivqpov to yiyvopevov. ib. 2. 6. 

" The heat is provided by nature 
in quality and quantity duly 
proportioned to the organs that 
have to be formed. Excess or 
defect mars the product or 
makes a monstrous birth." Ti- 
yverac o° dreXeia 6V evheiav tov (pv- 
o~ikov Beppov Kai aavppeTpiav npbs 
to vypbv to neTTaivupevov. Meteor. 

3.3. " The fruit is imperfectly 
matured from the deficiency of 
the natural heat and its want 
of proportion to the juices to 
be ripened." The moral mean 
is always determined by some 
given term to which our act or 
emotion stands in relation : it 
is therefore always a symmetry 
or proportion. It seems there- 
fore to have been chiefly a desire 
to have a term distinctive of his 
own philosophy that made Ari- 
stotle prefer peaoTrjs to the more 
concrete and intelligible o-vp- 
perpia in his definitions of moral 
and physical goodness. 

1. piyvvo-i. So Klitsch reads 
for piyvvs, which is retained by 
the Zurich editors. 

f 2 



36 11AAT0N02 

20. 'QpOcos yap (paivoixai. p. 25 

II PO. Aeye toivvv. 

20. ' Ap ovk ev piv voaois rj tovtcov bpOrj kolvco- 
via ttjv vyieias (fivcriv iyevvrjaev ; 
5 E[PO. TiavTWRaat pcev ovv. P- 26 

20. 'Ej> he oijei Kai fiapel Kai rayel Kai /3pa8et, 
dire'ipocs ovaiv, dp ov ravroc eyyiyvopieva ravra apia 
irepas re aTreipydaaro Kai povaiKrjv ^vpmaaav TeXeoi- 
Tara ^vvearrjaaro ; , 
o I1P0. KaAAtora ye. 

20. Kai purjv ev ye -^eL/ncoaL kol irvlyecriv eyyevo- 
fieva to plv ttoXv Xlav kol aireipov d(pelXeTO, to 8e 
epLpLeTpov koll dpia avppceTpov aTreipydcraTO. 

I1P0. T/ pj]v ; 
5 20. Qvkovv e/c tovtcov copal T€ KOL oaa KaXd b 
irdvTa r)plv yeyove^ tow re diveLpeov Kai rcov lit pas 
e\6vToov avfifitydevTcov ; 

HPO. Urn Soil; 

20. Kol aXXa 8rj pvpla eiriXe'nrto Xeycov, oiov 
o p,eff vyielas kolXXos kol \cryyv, kol ev -fyvyais av irapi- 
woXXa erepa kol irdyKaXa. vfiptv yap ttov Kai £vpL- 
iraaav irdvrcov iroviqpiav avrr/ Kandovaa y Oeos, co 
KaXe <&lX7]/3e, wepas ovTe rjdovcov ovSev ome irXrjapLo- 
vcov evov ev avTols, vopcov Kai tol^lv Trepas eypvTtov 

12. to fiivnoXv Xiav kcu aneipov tion of Law, or Privation. The 
d<pel\eTo] The Aristotelian ana- Privation is the true opposite 
lysis of to arreipov into Matter of Limit. Matter is not the 
(v\rj) and Privation (aTeprjais) opposite of either Limit or Pri- 
is here necessary to prevent vation, but is indifferently re- 
confusion. How can the aneipou ceptive of either. It is the 
be an element in all things that Privation or disorder that is 
exist if it is destroyed before exterminated ; the Matter re- 
they come into being 1 The mains as an element of the 
answer is, that the word aneipov Cosmos. 

denotes two objects, the Ele- 19. vopov Kai ra^i/] This is 

ments or Matter, and the nega- the reading of the Bodleian MS. 



<I>IAHB02. 37 

2 ^ c eOero' Kal av pev diroKvaiaai <pfj$ avTrjv, eyco 8e rov- 
vavTiov chroacoaai Xeyco. 2ol 8e 9 co UpcoTap^e, 
ttcos (palverai ; 

IIPO. Kal /uidAa, co IcoKpare^ epoiye Kara vovv. 

20. Ovkovv ra p,ev 8rj rpia ravra elpr/Ka, el ijvv- 5 
voeis. 

IIPO. 'AAA* olpm Karavofiv ev p,ev yap poi 
8ok€l$ to airetpov Xeyecv, ev 8e kcu Sevrepov to Trepas 
ev Toh ova i. Tpurov 8e ov a(po8pa Kareyca tl fiovXei 
(ppd^eiv. io 

20. To yap 7rXrj6o9 ere, co Oavpdaie, e^ejrXrj^e 
T?j9 tov Tphov yeveaecos. Kal tol iroXXd ye Kal to 
d airetpov irapeayero yevrj, opco? 8* eiriafypayiaOevTa 
tco tov piaXXov Kal evavTiov yevei ev e(j)dvr). 

IIPO. 'AXrjOr}. 15 

20. "Kal pirjv to ye irepas ome iroXXd dyev, ovt 
e8vo~KoXalvopL€v cos* ovk t\v ev (pvaei. 

IIPO. Uco? ydp av ; 

20. Ov8apicos. dXXd Tpwov (pdOi p,e Xeyeiv, ev 



Badham inserts ix6vra>v after 
avrois and omits it after rrepas. 
Other MSS. read 7repas ex 0V7? 

€0€TO. 

1 9. rpLrov (pdOi pe Xeyeiv to tov- 
tg>v enyovov anav] In the Timseus 
we have the Limit, Product (ye- 
ycvrjpevrj ovo-La) and Infinite, un- 
der the names of rrapdfteiypa, 
piprjpa, and viroBoxr]. Tore pev 
yap dvo e'l8rj 8ieiX6pe6a, vvv 8e 
Tpirov aXXo yevos r]plv 8rjX<oTeov. 
ra pev yap 8vo tKava rjv errl rots 
ep.7rpocr6ev XexOelcriv, ev pev as 
napadeiypaTOs eidos VTVoTeOev, vorj- 
tov Kal del Kara Tavrd ov, plprjpa 
8e irapaheiypaTOs bevrepov, yeveo-iv 
e%ov Kal oparov, rplrov de Tore pev 
ov dietXopeda, voplaavres rd 8vo 



e§eiv iKavcos, vvv 8e 6 Xoyos eoiKev 
elcravayKa^eiv x a ^ eTr01/ Kai dpvbpbv 
eidos iircx^ip^v \6yois epcpavlaai' 
riva ovv ex ov ^vvapiv Kara (pvaiv 
avTO imokrjTTTeov ; TOidvbe pakiaTa, 
irdo-qs elvai yeveo-eeos vnodoxrjv avro 
olov ri6r)vr)v. p. 48 E. " We first 
divided things into two classes, 
now we must point out a third. 
Two were enough on the former 
occasion ; first a pattern, the 
object of reason and possessed 
of eternal being ; second a copy 
of the pattern, generated and 
the object of sense. No third 
was then added because we 
thought that two would suf- 
fice, but now the investigation 
forces us to try to show a sort 



38 



DAATONOS 



Nature of 
the fourth 
class or 
Cause. 
The most 
excellent 
human life 



tovto tiQIvtol to tovtcov eKyovov anrav, yeveaiv ety p. 26. 
overlap 6K tow fitTa tov irepaTos a7r€ipyao~fievedv 

/JL€TpCDV' 

5 XIV. 212. 'AAAct 8rj TTpOS TplCTl TtTapTOV TL e 
tot€ e<pajuL€v eivat yivos aKeiTTeov. kolvt) 8 rj en<€\j/L$' 
opa yap el o~oi 8ok€l dvayKaiov elvai iravTa tol yiyvo- 
pceva Sid Tiva air Lav yLyveaOac. 



of thing hard to explain and 
dim. What is its natural func- 
tion 1 This : of all generation 
to be the receptacle and nurse." 
Afterwards the term eKyovov, as 
in the present passage, is ap- 
plied to the sensible world. 'Ei/ 
S' ovv to) ndpovTi xpq ykvr] biavorj- 
Brjvat TpiTTa, to pev yiyvopevov, to 
cf ev co yiyveTai, to 6° odev dcpopoi- 
ovpevov (pveTai to yiyvopevov. Kai 
Srj Kai TrpocreiKaaai npejrei to pev 
oeyppevov prjrpl, to S' odev TraTpl, 
Ttjv $e peTa£i) tovtcov (pvcriv e,<yovco. 

p. 50 c. " Now we must as- 
sume three classes, first a pro- 
duct, next a material, thirdly an 
archetype in whose image the 
product is ; and we may liken 
the recipient material to a mo- 
ther, the archetypal cause to a 
father, and the intermediate 
nature to their progeny." 

T . yeveaiv els ovalav^ We 
should have expected yeyevrjpevrjv 

ovo-iav which occurs afterwards. 
The expression however is not 
accidental, nor merely an inac- 
curacy, but is a mode of speak- 
ing of temporal or phenomenal 
existence borrowed from the 
Megarians, an idealistic school, 
congenial to Plato. Their con- 
troversy with Democritus and 
the Materialists is alluded to 
in the Sophista. Toiyapovv ol 
Trpos cjvtovs dpcpurfirjTovvTes pdXa 



evXa[3a>s avcodev e£ dopciTOV nodev 
dpvvovTai, vo7]Ta aTTa Kai dcrccpciTa 
e'lftrj j3ia£6pevoi ttjv dXrjSivrjv ovaiav 
eivai, tol &e eKelvcov acopaTa Kai ttjv 
Xeyopevrjv vn avTcov dXijOeiav Kara 
apiKpa. diaOpavovTes ev toIs Xoyois, 
yeveaiv out ovalas (pepopevrjv Tiva 
rrpocrayopevovai . . . Yevecriv ttjv 8e 
ovcrlav ^copis tvov dieXopevoi XeyeTe ; 
— vat. — Ka\ aa>paTi pev rjpds yeve- 
crei 6Y alcrdrjaecos Koivcoveiv, bid Xo- 
yicrpov de i|/wv^ rrpbs tt]v ovtcos ou- 
uiav, fjv del Kara Tav-rd tocravTcos 
e%eiv (paTe, yevecriv Se aXXore dXXcos. 
p. 246 B. " Their opponents 
defend themselves with very 
cautious tactics from a sort 
of invisible citadel, contending 
that real Being is certain con- 
ceived and bodiless Ideas, and 
breaking to pieces by their 
logic the Body and so called 
reality of the others, instead 
of Being, they call it a rapid 
stream of Becoming. ..You dis- 
tinguish Being and Becoming i 
— Yes. — And you say we ap- 
prehend Becoming with the 
body by the faculty of sensa- 
tion, Being with the soul by 
the faculty of Beason, and that 
the one is unchanging, the 
other unresting." 

7. TvdvTa tci yiyvopeva did Tiva 
aiTiav ylyveadaij Plato confines 

Causation to intelligent, volun- 
tary agents. Blind, elementary, 



<MAHB02. 



39 



26. UPO. "EjuLOLye' yap OLV YWpl? TOVTOV y'l- is com- 

posed of 

yVOVTO 5 various in- 

, ' n < ^ ^ , , A v gredienta, 

SO. (JVKOVP 7] TOV TTQLOVVTOS (pVCTLS OVO€V 7tXt)v and there- 

y f ~>/*x' * 5^ - \ \ v fore is a 

OVOfJLOLTL TTjS aiTLOLS OMMpepH, TO 06 TTOIQVV KOLl TO OU- member of 

, A n ,\ ,/ . ., of the third 

T£02^ OpiJCDS aV €17) KeyopeVOV €V ; 5 or Compo- 

nPO. 'Opdm. siteclass - 

27. 20. Kai pr)v to ye Troiovpievov av Kai to yiyvo- 
pevov ovbev 7TAt)p ovopaTi, KaOdnep to vvv 8r/, Sia- 
(f)epov evprjoropev. r) 7rco9 ; 

II PO. QvT(D9. 10 
20. 'Ap OVV 7]y6LT(U plv TO TTOIOVV del KOT0L (j)V~ 

aiv, to Se iroiovpevov OLKoXovOel yiyvopevov exeivcp ; 
nPO. Ildvvye. 

20. "AAAo dpa Kai ov tclvtov ahla r ecrri kol to 
SovAevov eh yeveaiv cut la. 15 



material principles he calls aw- 
avna. Tavr ovv ttclvt eo~Ti tcov <tvv- 
aiTicov ols 6ebs vTrrjpeTovcn XPV™ 

TT)V TOV dpi(TTOV K.CLTCL TO hwCLTOV 

Ideav diroTeXcoV bo^d^erai 8e vno 
tcov rikelcrTodv ov avvaiTia dXX' aiTia 
eXvai tcov ndvToov, ^vypvTa Kai 6ep- 
fxalvovTa TT-qyvvvTa re Kai bia^eovTa 
Kai oaa ToiavTa dnepya£6peva, \6yov 
be oideva ovbe vovv els ovdev bvvaTa 
eyeiv €0~ti...t6v be vov Ka\ eTVLO'Tr]- 
p.r]S epaaTrjv dvdyKrj Tas Trjs ep<ppo- 
vos (pvaeoos aiTias rrpcoTas peTabico- 
Keiv, ocrai be vtt aXXcov pev Kivovpe- 
vcov e\epa 6' e£ dvdyKrjs kivovvtoov 
yvyvovTaij bevTepas. TroirjTeov br) Kara 
TavTa Ka\ rjpw' XeKTea pev dpCporepa 
to. tcov alTicovyevr),)(cop\s be oo~a p.eTa 
vov KaXcov Ka\ dyaOcov Srjpiovpyol Ka\ 
oaai povcoOeiaai (f)povr)0~eoos to tv\ov 
aTaKTOV eKao-TOTe e£epydgovTai. Ti- 

mseus, p. 46 c. " These are the 
Necessary Conditions (second- 
ary causes) that minister to the 
divine power when it produces 



the Best that is possible under 
given circumstances. Most peo- 
ple think them to be not Con- 
ditions but Causes, heating and 
cooling, contracting and ex- 
panding, and the like, without 
plan or reason . . . Whosoever 
loves reason and knowledge 
must first investigate the ra- 
tional causes, afterwards the 
necessary chain of those that 
are both cause and effect. So 
we must do now. We must 
indicate both kinds of cause 
but distinguish the intelligent 
cause of what is fair and good 
from the unintelligent and plan- 
less." When the Efficient cause 
is assumed to be intelligent, of 
course it is intimately connected 
with what Aristotle called the 
Final cause. For an intelli- 
gence always acts with the de- 
sign of accomplishing some 
End. 



40 



riAATON02 



riPO. Tl firjv ; P 

20. Ovkovv ra fxeu yiyvo^va koll e£ d>v yiyverau 
ttclvtol ra rpla 7rapecr)(€TO i]plv yevr] ; 

II PO. Kai fidXa. 
5 20. To Be 8rj ttolvtcl TCtvTCC Srj/jaovpyovi' Xcyofiev b 
TerapTov, Ti)v curious, coy ikolvws irepov eKelvcov 8e8r]- 
Xcoptvov ; 

II PO. ° 'Ere pop yap ovv. 

20. 'OpOtoS /JLTJP €)(€L, 8lCOplO-fjL€lSQ)V T(£>V T€TT(Xp(OV, 

io€v6$ eKaarov pvrjprjs eveica efei;?]? aura KarapL0prj- 
aacrOai. 

ITPO. Ttfiqv; 

20. Upcorov p£v to'lvvv aireipov Aeyco, devrepov 



13. UptoTov fxev to'lvvv aneipov 
Xeyco] The best comment on 
this list will be a comparison 
with the four principles or four 
methods of explanation that 
Aristotle considers to exhaust 
every problem. "Era pev ovv 
rpoTvov dniov XkytTai to e£ ov yi- 
veral ti ivvTrapxovTos, olov 6 ^oXkos 
tov dvdpidvTos Kai 6 apyvpos rrjs 
(pidXr/s Kai ra tovtcov ykvr). aXXov 
8£ to eidos Kai to napddeiypa, tovto 
d* iarriv 6 Xoyos 6 tov tl rjv eivai, 
Kai to. tovtov ykvt]' oiov tov did 
Tvacra>v to. bvo rrpos ev Kai oXcos 6 
dpidpos Kai tcl pepr) to. iv tco Xoyco. 
€Ti 80€V f) apxh T rjs peTafioXrjs f) 
TrpcoTrj rj TTjs rjpeprjo-ecos' oiov 6 /3ou- 
Xcvaas a'LTLos Kai 6 7raTrjp tov re- 

KVOV Kai oXcOS TO TT010VV TOV TTOl- 

ovpevov Kai to peTafidXXov tov /xera- 
fiaXXopevov. Ztl cos to TeXos' tovto 
(f ear! to ov eveKa' oiov tov irepi- 
TraTeiv r\ vyleia' dia tl yap rrepi- 
naTel ; (papiv iva vyiaivrj, kol et- 
7t6vt€s ovtcos olopeOa dnobedcoKevai 
to aiTiov. Phys. Aus. 2.3. " One 
kind of Cause is the Material 



of which a thing is made ; in 
which sense brass is cause of a 
statue, or silver of a cup, or the 
genera of brass and silver. An- 
other is the Form and pattern, 
or definition, and its genera ; 
in which sense the double num- 
ber of vibrations in an equal 
time is the cause of an octave, 
and, generically, number or the 
elements of the definition. An- 
other is the Origin of motion 
or rest ; in which sense the 
planner is the cause of an ac- 
tion, the father of the child, 
the producer of the product, 
and the changer of the change. 
Another is the End or motive ; 
in which sense health is the 
cause of a man's walking. Why 
does he walk 1 For the sake of 
health, we answer ; and consider 
we have assigned the cause." 
The three first of these are 
clearly identical with three on 
Plato's list. The piktov may 
seem to be rather Aristotle's 

avvoXov or 6 avv Trj vXrj crvveiXrjp- 



<i>IAHB02. 



41 



7. Se 7T€pa?, eireiT e/c tout coif Tpurov fjLiKrrjv kol yeyevrj- 
p£vr)v ovaiav ttjv Se rrjs pcl^em an Lav Kai yeveaem 
c TerapTTjv Xeycov dpa ir\r)iJLiAe\our)v av tl ; 
IIP12. Kai irm ; 

212. Oepe Sr], to jxera tovO* r]\uv tl$ 6 Xoyos ; 5 
Ka\ tl 7tot€ (3ov\r}0evT€? eh Tama a<fyiKop,e6a ; dp ov 
ToSe r/v ; Sevrepela e^Tovfxev iroTepov rjSovrj? ylyvour 
dv rj (fipovrjcrecos. ov^ ovrcos- rjv ; 

I1P12. Ovrco jxev ovv. 

212. 'Ap ovv vvvj 67i-(Ei3r) TavTa ovrco SieiXofxeOa, 1 



pevos Xoyos. Metaph. 6. 15. (the 
concretion of matter and form,) 
that is, the Kaff emo-rov or Indi- 
vidual of the sensible world, 
than the rekos or Final cause. 
The living and acting Indivi- 
dual, however, is the Final cause 
of the elementary matter and 
the efficient processes. The 
close connexion of the End with 
an intelligent Efficient cause 
was perhaps the reason why 
Plato does not mention it here 
more distinctly as a separate prin- 
ciple, for he has fully developed 
the conception in the Phaedo. In- 
deed the whole of the Philebus, 
as discussing the highest Good, 
may be regarded as an investi- 
gation of the Final cause of 
human life. In the Timseus it 
is contrasted with the Material 
cause in nearly the same man- 
ner as we saw the Efficient cause 
contrasted in the preceding note. 

Tavra br/ navra Tore ravrr] 7re(pv- 
Kora £(• dvdyKrjs 6 rod KaXkiarov re 
KM dplarov dr/piovpybs iv rois yi- 
yvopevois TrapeXdpfiavev rjv'iKa top 
avrdpicr) re kol rbv Tekedyrarov 6e6v 
iyivva, \pd>pevos pev rals nepl 



ravra airiais virrjperovo-ais, to de 
ev reKraivopevos iv nacre rols yiyvo- 
pevois avros. t)i6 drj %prj 8v y alrias 
e'tdrj dioplfcadai, to pev avayKaiov 
to Se Belov, Kai to pev delov iv diracn 
fyrelv KTrjaecos eW/ca evbaipovos fiiov 
Ka6" ocrov fjpcov rj (fivcris eVSe'^erai, 
to Se avayKaiov sKeivcov xapiz>, koyi- 
£opevovs go? avev rovratv ov b)vvara 
avrd ii<elva ic\> ols cnrovdd^opev p,6va 
Kavavoeiv ovb* av kafielv ovb* akka>s 
7r£>s perao-x^tv. p. 68 E. " The 
artist of the best and fairest 
work pressed into service all 
these elements with their ne- 
cessary laws at his creation of 
the absolute and most perfect 
God, using their subservient 
agencies but himself contriving 
the good. Wherefore two kinds 
of cause are to be distinguished, 
the Necessary (Material) and 
the Divine (Final), and we 
must seek the divine cause in 
order to attain to happiness so 
far as our nature allows ; and 
the necessary cause as a means ; 
regarding it as indispensable to- 
wards contemplating, grasping, 
or in any other way attaining, 
that other object that we prize." 



42 I1AAT0N02 

kolXXlov av kcu rqv Kplcriv eirLTeXecralpeOa rrpcoTOv p. 27. 
irept kcu SevTepov. irepl cov 8rj to irpcoTOv rjpcpLadijTrj- 
crapev ; 

npo. "Iw. 

5 20. *\6l Si], VLKCOVTU plv eOepeV 7TOV TOV piLKTOV d 

filov i]Sovrj9 re koli (ppovrjcrecos. rjv ovrcos ; 

npo. "Hv. 

20. OvKOVV TOVTOV pkv TOP f3loV bpCOpeV 7TOV TLS 

t4 iaTL kcu ottoIov yevovs ; 
10 IIPO. Ylm yapov; 

20. Kcu pepos y avrov (prjcropev eivai rod rplrov, 
olp.cu, yevov?. ov yap Svolv tlvoIv iari puKros eKelvos, 
aXXci ^vpiravTcov tcov aTrelpcov vtto tov ireparos Se- 
Sepevcov, coare opOcos 6 vLKi](popos oirros filos pepG$ 
i?€K€ivov yiyvoiT av. 

IIPO. 'OpOorara pev ovv. 

Pleasure X\ . 20. YAev . TV Se 6 (70S 4 , CO ^/Al/jSe, 7)8v? e 

belongs to „ A , , , „ , , 

the class of Kai apLKTOS COV €V TLVL y€V€L TCOV eipTjpeVCOV XeyopieVOS 

Infinites. , . „ v , T ~ ^ , , , v 

opvcos av Tvore Aeyoiro ; code o arroKpivai pot irpiv 
20 airo(prjva(j6aL. 

<I>I. Aeye povov. 

20. 'HSovt) ko.) Xvirr) rrepas e^eTOv, rj rcov to 
pdXXov re Ka\ -qrrov Se^opLevcov iarov ; 

4>I. Na/, tcov to pdXXov, co Sco/cparey' ov yap av 
2-?r)8ovrj wav ayaOov rjv, el pr) aireipov eTvyyave rrecpv- 
/co9 Ka\ irXi'-jOei /ecu tco pdXXov. 

20. Oide av, co QlXrjPe, Xvirq rrdv KaKOV coctt p. 28 

aXXo Tl VCpV CTK€TTT€OV TJ TT)V TOV dlTelpOV (f)VCTLV, O 

irapeyeraL tl pepos reus rjSovais dyaOov. tovto Srj 
$ocroi tcov direpavrcov yeyovbs eaTco. (ppovrjacv Se Ka\ 
iirtcTTrjprjv Kal vovv eh tl iroTe tcov irpoeLprjpevcov, co 



<DIAHBG2. 43 

28. YlpcoTapye re /cat ^IXy/Se, vvv 6evTeg ovk dv dae/3oL- 
pev ; ov yap pot Sokel crptKpos rjpiv eivai 6 kivSvvos 
KaropOooaacTL kol prj 7rep\ to vvv epcoTcopevov. 
b <I>I. ^epvvveis yap, co 2co/c/)are$*, tov aeavTov Oeov. 
20. Kat yap crv, co iralpe, rrjv cravrov' to 8 5 
epcoTcopevov opco? rjpcv Ae/creW. 

IIPO. 'OpBco^ rot A eye. 1 Sco/cpar???, kol avrcp 
TreicTTeov. 

3>I. Ovkovv vrrep ipov av, Ylpcorap^e^ Trporjprjcrai 
Xeyeiv ; 10 

IIPO. Haw ye' vvv pevTOi cryeKov dwopco, kol 
deopai ye, co ItcoKpaTe?, avTov ae rjpiv yevecrOai wpo- 
(prjTTjv, Iva prjdev repels aoi irepi tov dycovicrTrjv e^a- 
papTavovTes irapa peXos (pOey^copeOd tl. 
c 20. YleicrTeov, co HpcoTapye' ovde yap yaXeirov^ 
ovdev eTTiTOLTTeLs. aXX ovtcos 1 ere eyco, KaOdirep ebre 
i&iXrjfio?, aepvvvcov ev tco Tvai^eiv eOopvfirjcra, vovv 
Kal eTnaTrjprjv epopevos otto 'lov yevovs elev ; 

IIPO. UavTarracrl ye, co 2 compares*. 

20. 'AAAa prjv paSiov. TrdvTes ydp crvp<pcovovcriv 20 
oi crocpol, eavTOv? ovtcos crepvvvovTes, cos vovg eori 
fiacriXev? rjpiv ovpavov re /cat yrjs. Kal tcrcos ev Xe- 
y over 1. Sid paKpoTepcov d\ el (BovXei, tt\v crKe^riv 
amov tov yevov? irouqcrcDpueOa. 
d IIPO. Aey ottcos fiovXei, prjdev prjKOs r)piv vtto- 25 
Xoyitppevos, co Sw/c^arey, cos ovk aTreyOrjcropevos. 

XVI. 20. KaAco? elires. dp£cope0a 8e ttco? code Reason is 

n akin to the 

eiravepcoTcovTes . Spirit that 

ttt^/-v t-t « animates 
IIPO. Um ; the Uni- 

20. YloTepov, co YlpcoTapye, ret ^vpnravTa /cat 3° belongs to 

/ * v N / c/ . v - family of 

TOOe TO KaXovpeVOV 0X0V e-KlTpOTVeveiV Cpcopev TTjV TOV Cause. 

dXoyov Kal elKrj Svvapiv Kal to 07777 ervyev. r) Tavav- 

G % 



44 



nAAT0N02 



Tia KaOdirep ol irpocrOev rjpicov eXeyov vovv Kal (f)po- p. 28. 
vrja'iv tlvol Oavpaarrjv avvrdrrovaav SiaKvfiepvav ; 

I1P0. OvSev tgjv avrcov, co Oavpdcne LcoKpare?. e 
o pev yap av vvv Srj Xeyei?, ovd' ocriov elvat pot (pal- 
5 verar to Se vovv rrdvra SiaKoapelv aura, (pdvai kgu 
rr)9 oyj/ecos' rod Koapov kgu rjXlov kgu o-eXrjvrjs kgu 
darepcov kgu rrdaris rrjs 7repi(popd$ d^cov, kgu ovk 
aXXcos eycoy av wore rrepl avrcov iliroipLi ovK av 80- 
i-dcraipi. 

10 212. BouAet Srjrd tl Kal rjpeis rols epmpocrOzv 6/jlo- 
Xoyovpevov ^vpL(j)rjcrcopev, cog ravO' ovrco? e'x € h Kat H-V P- 29. 
fxovov olcopeOa Selv rdXXorpia avev klvSvvov Xiyetv, 
aAAct Kal crvyKivdvvevcopev Kal pere^copev rov \j/6yov, 
orav dvrjp deivbs' (pfj ravra prj ovrcos dXX' draKrcos 

IIP12. Hoo? yap ovk av fiovXolpuqv ; 
212. "YOi Srj, rov hriovra irtpl rovrcov vvv rjfxiv 
Xoyov dOpu. 

IIP12. Aeye fxovov. 
10 212. Ta ire pi rrjv rcov crcopdrcov (frvcnv drrdvrcov 

TCOV {cOCOV, TTVp Kal vScOp Kal 7TV€Vpa, KaOopCOplv 7T0V, 

Kal yrjv, KaOdirep ol yeipLatppLevol (pacriv> ivovra iv rfj b 
o-vardaet. 

nPO. Kai paXa' ^eipa^opeOa yap ovrcos vtt 
izdiroptas iv rot? vvv Xoyois. 

20. <&epe Srj, irepl eKacrTov row irap rjpuv Xa/3e 
to roiovSe. 



3. Ol8ev t&v avrcov] The same It therefore seems to mean, 

phrase occurs in the epistles of " We will not merely re-echo 

Plato. "Yarepov de kcu clkovco ye- what others have said :" — " We 

ypacfievai avrov nepl cov Tore fjicovcre, will not rest on authority :" — 

(rvvOevTa £>s avrov rex v V v > ov ^ v " Without iteration :" — " On 

tcov avrcov cov aKovoi. p. 34 1 b. our own responsibility." 



<I>IAHB02. 



45 



m- IIPO Ylolov ; 

SO. "On a/uiLKpOV T€ TOVTCOV €KQL(TTOV Trap T//JUI/ 
€P€(TTL KCU (paDXoV KOLL OvSapXj OvSa/JLCD? eiXlKplVe? OV 

Kal rr]v hvvap.iv ovk dtjlav tt)s (pvcretos eyov. ev evt 
Se Xaftcov irepl irdvTcov voei ravrov. olov irvp pev s 
eon 7tov irap r)piv, eo~Ti 0* kv tcq iravrl. 
IIPO. Tl pufjv ; 
c 20. Oi)kouj> crpLLKpov pcev ti to Trap r)piv Kal 
daOeves kol (ftavXov, to 8* iv rep iravTi irXrjOei re 6av- 
p.ao~Tov Kal KaXXei Kal Trocar] Svvdpiei Trj irepl to irvp 10 
ovarj. 

IIPO. Kal pidXa dXrjOes b Xeyeis. 

20. TV Se ; Tpe(j)eTai Kal yiyveToi iic tovtov Kal 



apteral to tov iravros irvp vtto tov Trap rjpuv irvpos, 
rj TOvvavTiov vir eKeivov to t epbv Kal to abv Kal to is 
tcov dXXcov (jcocov dnravT tcryei raura ; 

E[PO. Tovto pev ovo* diroKpiorecos d^iov epcoTa?* 
d 20. *Op0co9' TavTOL ydp epei?, oip.ai, irepl re Trjs 
iv tois (jcooi? yrjs Trj? evOdSe koL tt)s ev rep iravTi^ Kal 
tcov dXXcov Sr) TrdvTcov ocrcov r)pcoT7]o~a bXlyov epfirpo-20 
crOev, ovrcos aTroKpivel. 

IIPO. Tiff yap aTroKpivbpuevos aXXcos vyiaivcov dv 

TTOT€ (f)aV€LTJ ; 

20. ^xedbv ovS* octtictovv. aXXa to /xera tovto 
e'f^ff eirov. TrdvTa yap ry/xels* raura ra vvv Sr) Ae- 25 
yOivTa dp ovk els ev avyKelpceva ISovTes eircovopd- 
aapev acopa ; 

nPO. Tifirjp; 
e 20. Tamov Sr) Xa/3e Kal irepl TovSe bv Koapiov 
Xeyopev. Sid tov ambv yap Tpbirov dv etrj ttov acopa, 30 
crvvOeTOV ov Ik tcov avTcov. 

IIPO. ^OpOoTara Xeyeis. 



40 



I1AAT0N02 



20. YloTepov ovv 4k tovtov rod aoo/naros oAcoy p. 
to irap rjpcv acofia rj e/c rov Trap rjpuv tovto Tpe(j)eTal 
T€ Kal oaa vvv 8rj irep\ avTCOv eiiropLev, elXrfCpe re /cat 
ia X ei ; 

nP12. Kal TOV0* €T€pOV, CO *2cOKpaT€$, OVK CtfjlOV 

epcoTrjaecos. 

20. T/ oY ; To8e dpa dtjiov ; rj ttcos ipeis ; P- 
I1P0. Aeye to ttolov. 

20. To Trap rjpuv acofia dp' ov y\rvyrjv (prjcropev 
e X eLi> ; 

ITPO. ArjXov otl (prjcropev. 

20. YloOei/, co 0/Ae UpcoTapx^, Aa/3oV, eforep pj] 
to ye tov ttolvtos crco/na epu^rvypv ov eTvyyave, tovtol 
ye eypv tovtco kcu ere ttolvtti kolWLovcl ; 

ITPO. Arjkov cos ovdapoOev d\Xo6ev, co 2co- 
KpccTes. 

20. Ov yap 7rov SoKovfiev ye, co YlpcoTapye, tol 
TeTTdpa eKeiva, irepas kcu ameipov kcu kolvov kcu to 
TYjs curias yevos, ev cmacTi reraprov ev6v, tovto ev b 
, pev T0L9 7rap rjuiv y^rvyiqv re Trape^ov kcu crcouacrKiav 



20. ylfvxr)v re 7rapexoi>] 111 the 
Timseus the Soul is composed 
of three elements corresponding 

to the Trepas, aireipov, and uiktov 
of the Philebus. 1% dp.epicrrov 
kcu del Kara ravra e\ovcrr]s ovcrias 
Kal rrjs av nepl ra crcop-ara yiyvo- 
p.evrjs p.epi<TTrjS rp'iTOv e'£ apbCpoiv ev 
p.eo~a> avveKepdcraro ovcrias eidos, rrjs 
re ravrov <pvaea>s av rrepl kcu rrjs 
8drepov, kcu Kara ravra avvearrjaev 
ev uecrcp rov re dp,epovs avraiv Kal 
rov Kara ra crdouara uepiarov. Kal 
rp'ia \a(3a>v avra ovra avveKepdcraro 
els uiau udvra ISeav, rrjv Oarepov 
(pvaiv dvapuKrov ovaav els ravrov 
avvapp.6rra>v /3i'a. puyvvs t)e p.erd 



rrjs ovcrias Kal ck rptcov TTOU]adp.evos 
ev, rraXiv to o\ov tovto p.oipas oaas 
TrpocrrjKev dieveiue. p. 34 C. " Be- 
tween Indivisible and immut- 
able substance and what is Di- 
visible among bodies the divine 
power made a third kind of sub- 
stance composed of Identity and 
Diversity and set it between the 
Indivisible and the Divisible. 
He then took the three and 
moulded them into one, forcing 
reluctant Diversity into har- 
mony with Identity. And when 
he had mixed them with the 
other substance and wrought 
the three into one he divided 



<MAHB02. 



47 



p. 30. epUTTOLOVV KOLl TTTOLlCTaVTQS (TCQ/JLaTO? LCLT pLKTjV KOLL W 

aXXoi? aXXa avvriOlv koll aKovfievov Tracrav koll ttolv- 
to'iolv crotylav eiuKaXelcrOcu, tcov avrwv tovtoov ov- 
tcdv kv oXco re ovpav(h koll Kara fxeyaXa fJiepr}, kou 
TrpoaerL kolawv koll elXiKpLvwv, kv tovtols 5' ovk apa 5 
pLeixr\yavr\cr6ai rr\v rcov KaXXiarcov koll Ti\xmraT(£>v 
(pvcriv. 



the whole into such parts as 
behoved." Here the Indivisible, 
Divisible and Compound clearly 

correspond to the nepas, aneipov 

and fxiKTov of the Philebus ; 
though it is not quite clear 
whether the elements of the 
Compound substance, Identity 
and Diversity, should be re- 
garded as the same with the 
Indivisible and Divisible. Whe- 
ther these elements of the Soul, 
the Indivisible and Divisible, 
or Identity and Diversity, are 
the same with the elements of 
the Material world, the Trepas 
and aireipov of the Philebus, or 
with the elements of the Ideal 
world, the One and the Infinite 
Dyad, of which we hear else- 
where, Plato does not intimate. 
If we trust Aristotle, they are 
to be regarded as the same ; 
for he even assigns as a reason 
why they must be the same the 
necessity that a cognizant power 
should be identical with the ob- 
jects of cognition. Tov avTbv 
Tporrov iv t<5 Tc/icua> UXdraiv ttjv 
tyvxqv i< tcdv (rroixeiav tvolo.' yt- 
va><TK€(T0ai yap opoico opoiov, ra 8e 
irpaypara Ik tu>v dpx&v eivai. De 

Anima, 1.2. " So Plato in the 
Timseus composes the soul of 
the elements because the cogni- 
zant faculty must resemble the 
objects of cognition, and these 
are composed of the elements." 



5. ev 8e tovtols ovk apa peprj- 
XavrjO-Qai . . . cpvaivj It is difficult 

to trace the reasoning in this 
passage. Plato perhaps is in- 
tentionally obscure because he 
meant to excite a curiosity, the 
satisfaction of which he reserved 
for another dialogue. However, 
even with the clue furnished by 
the Timeeus it is not easy to 
thread our way. 

pepr}xavrjo-6ai is active and 
emphatic : "is an intelligent 
designer :" — " has contrived in 
the form of Art — in the guise 
of an Artist." 

TT)V TG>V KaKkicTTUiV . . .(f)VO~lV, g'0~ 

verned by peprjxavr)o-6ai, is not 
the Soul, for that is first intro- 
duced presently, but the Cosmos 
or visible World. Thus peprjxa- 

VrjO~6ai TTjV TG)V KaXklo~T(0V Ka\ Tipico- 

TaToiv cpvaiv may be paraphrased 
in the words of the next sen- 
tence, KtKoo~pr]Kevai re ml o~vptc- 
Tax^vai eviavTovs re Kal oopas Ka\ 
prjvas, ao(plav Ka\ vovv Xeyopevop 
diKaioTar av. 

The result of the whole pass- 
age is that the Human Eeason, 
as derived from the Soul of the 
Universe, is akin to that supra- 
mundane Cause to which the 
Soul of the Universe is akin. 
There is an obscurity in the 
train of thought, because it 
seems all along assumed [tovto 
(to abnov) ivTols Trap' rjplv . . .Tvao~av 



48 



0AAT0N02 



IIPO. 'AAA' OvftdflCDS TOVTO J OV XoyOV €)(OL Jj* 

20. Ovkovv el fiy tovto jll€t eKeLvov tov Xoyov dv 
eirofJievoL /3eXtlov Xeyoc/xev, coy eaTiv, a 7roXXaKi$ el- 
prjKa/jLev, dnreipov T€ iv rco iravTi ttoXv Ka\ ir'epas iKa- 
5 vov, Kai tl? £tt avTols atTta ov (pavXrj, Koa/jiovcrd re 
Ka\ avvTOLTTOvaa eviavTOvs re Kal aipa? Kal jmrjva^ 
ao(j)la Kal vovs Xeyopkvr) StKaioTaT av. 

IIPO. AiKaiOTaTa SrjTa. 

20. 2o0/a firjv Kal vovs avev ^rv^rjs ovk av 7T0T€ 
to yevolaOrjv. 

I1P0. Ov ydp ovv. 

20. Ovkovv ev ptv Tjj tov Aihs epels (pvaec (3acn- d 
XiKTjv fiev "tyvyrjv, fiacnXiKov 8e vovv eyyiyvecrQai hid 
TTjv TYjs airlas fivvapciv, ev Se aXXoi? aXXa KaXd, 
iSKaff b (j)lXov eKacrTOLs Xeyeaflai. 

Kal Travrolav aocfrlav eViKaXetcr^ac] 



that the Human Reason belongs 
to the Causative class, so that 
we seem to have made no ad- 
vance when we make the pro- 
position stated above. An ad- 
vance, however, has been made, 
as the Cause is invested with a 
new and grander character so 
soon as it appears as the origin 
of the Soul of the Universe. 

In the words peprj^avrjaBai TtjV 
ra>v KaWiaTGiV Kal TiixLcordrcov (pv- 

<riv, the supramundane Cause is 
said to perform what is imme- 
diately the function of Zeus, or 
the Soul of the World. Simi- 
larly above (iv Se aXkoLS aXXa £vv- 
Ti6ev Kal aKOVfievov . . . crocplav eVt- 
KaKeladai) artificial constructions 
and reparations are attributed 
to the Cause which are properly 
the functions of the Human 
Soul when created by the Cause. 
This confusion of the physical 
agent with the extramundane 



Cause to which it owes its being 
is characteristic of the Ideal 
theory which leaves undeter- 
mined the amount of identity 
between the Idea and that which 
derives its existence from the 
Idea. 

g. Socpla prjv Kal vovs avev tyv- 
Xrjs ovk av ivore yevoicr6r]v^ From 

this and a similar passage in 
the Timseus it might be inferred 
that Plato denies the existence 
of Reason apart from the Soul. 

Aoyicrdpevos ovv €vpio~K€P (6 Oeos) 
€K reov Kara (pvaiv oparcov ovbev 
dvorjTov tov vovv e'xovros 6\ov okov 
KaXKiov eaeadai ttot epyov, vovv §' 
av ^coply ^^XV S aSvvdrov napayeve- 
o-6ai rco. p. 30 A. It may be 
observed however in both these 
passages that the terms em- 
ployed (yevoia&qv, irapayevko-Qai 
ro)) exclude from consideration 
the Eternal Reason, or extra- 
mundane Cause. 



<DIAHB02. 49 

p. 30. IIPO. MaXa ye. 

20. Tovtov 8t] tov Xoyov rjpids pnq tl pariqv 
Soljys, to UptoTapye, elprjKevai, dXX' ecrri rots* ptev 
waXai diro^vapevots cos del tov navTos vovs apyei 
^vjApLayps eKelvois. 5 

IIPO. "EoTi yap ovv. 

20. Trj Se ye eprj {^rjTrjaet ireiropLKcos aTTOKpicnv, 
e oTi vovs ecrrl yevovaTrjs tov irdvTcov alrlov Xe^OevTOs 
tcov rerTctpcoVy cov rjv rjpxv ev tovto. e^ets yap 8r)7rov 
vvv rjpicov rj&r) ttjv diroKpiGiv. 10 

FTPO. "E^co Kal paXa iKavtos' KaL rol pee anvoKpi- 
vdpevos eXaOes. 

20. ' AvdwavXa yap, to YlptoTapye, Trjs airovBrjs 
ylyverai evLore rj iraihid. 

ITPO. KaXco? elires. 15 
p. 31. 20. Nvv Srj vovs, co troupe, ov piv yevovs earl 
Kal Tiva irore Svvapuv KeKTr/rai, ar^edov emeLKcos rjplv 
ret vvv SeSrjXcorai. 

I1P0. Haw pev ovv. 

20. Kal pirjv rjSovrjs ye coaavrcos iraXat to yevos 20 
ecfidvrj. 

nPO. Kod p,aXa. 

20. MepvcopieOa Srj Kal ravra irepl dpMpolv, on 
vovs piv alrlas rjv Ijvyyevrjs Kal rovrov cr)(eSbv tov 
yevovs, rjSovrj 8e cmeipos re avrrj Kal tov pjjre dpyrjv 25 
pyre pecra prjre reXos ev eavrco d(j> eavrov e^ovros 
prjBe etjovros wore yevovs. 
b nPO. MepLvr)o~opLe6a' Trees yap ov ; 

XVII. 20. Aei Srj to pterd tovto, ev cb re d. Divi- 

> ?/ > \ » \ / / /1 t /\ sion of (a) 

ecrriv eKaTepov avTOiv Kat 01a tl iraoos, ytyveaoov, 30 pleasure, 

/ ~ ? « / 9 t * ~ and (b) 

9. tcov reTTapcov, inv fjv rjfXLV ev Tcov TeTTapcov o r)v rjpiv ev tovto. Science 

tovto~] For this, which is unin- hv is omitted in the best MSS. into va- 

telligible, Stallbaum proposes : rious 

H 



50 



JIAATQNOS 



kinds 



(a) Plea- 
sures may 
be divided 
into two 
great 

classes, the 
Mixed and 
the Un- 
mixed. The 
former are 
subdivided 
into three 
subordi- 
nate kinds. 

One kind 
of Mixed 
Pleasure is 
the Resto- 
ration of 
violated 
Limit to its 
ascendency 
in the ani- 
mal world. 



15 



bnbrav ylyvrjaOov, Idelv rjpia?' irpwrov rrjv rjdovrjv' p. 
cocnrep to yevos OLVTTjs irpbrepov e/3aaavlaapev ; ovrco 
Kai ravra irpbrepa. Xv7rr}<? 8* av ^co/h? rrjv rjdovrjv 
ovk av wore 8vvalpLe0a ikolvcds fiacravicrai. 
5 FIPO. 'AAA' el ravTj] y^prj iropeveaOai, ravrrj iro- 
pevcopeOa. 

20. 'Ap ovv o 01 KaOairep epcol (jyalverai rrj? yeve- 
orecos avrcov rrepc ; 

IIPO. To irolov ; c 
o 20. 'Ez/ tco Koivw ptoi yevei apta (palveaOov Xvirrj 
re kcu rjdovrj ylyveaOai Kara (pvaLv. 

IIPO. Koivbv Se ye, co (plXe ^EoiKpare?, viropLi- 
pLVYjcTKe ijpcas 1 rl rrore rcov 7rpoeipripLevGyv fiovXei Srj- 
Xovv. 

20. "EiCTTai ravr ei? Svvafuv, co OavpLacrie. 
IIPO. KaAco? cirres. 

20. Kolvov rolvvv viraKovcopev b drj rcov rerrd- 
pcov rpirov eXeyopiev. 

IIPO. *0 per a rb aireipov Kai irepas eXeyes ; ev 
co Kai vyieiav, oipcai 8e Kal dpptovlav, erlOecro ; 

20. KglXXlctt eirres. rbv vovv 8e o n pudXicrr d 
rjdrj Trpbcreye. 

FIPO. Aeye pibvov. 

20. Key co roivvv rrjs dppiovlas pkv XvopLevr)s fjpuv 



2 2. rrjs dppovlas pev Xvopevrjs, 

&c] This definition of Pleasure 
may be illustrated by what is 
said on the same subject in the 
Timseus. To 6>) ttjs fjdovrjs Kal 
Xvtttjs code Set diavoelaOai. to pev 
tvapd <pvo~iv Kal $laiov yiyvopevov 
ddpodv nap' rjplv ndOos dXyeivov, 
to 8' els (pvaiv ambv rrakiv adpoov 
f)8v, to 8e rjpepa Kal Kara o-piKpou 
dvaiadrjTov, to d' ivavTiov tovtols 
evavTicos. to Se /xer evneTelas yi- 
yvopevov airav alo~6r)Toi> pev 0V1 pa- 



\10~Ta, \v7rrjs 8e Kal rjbovrjs ov /xer- 
e.\oi>, oiov to. rrepl ttjv o\jsiv avrrjv 
7ra6r]paTa, rj Sf] acopa iv toIs 7rpocr- 
6ev £ppr)6r) Ka6' fjpepav avpcpves 
r)pwv yiyveaOai. TavTr\ yap Topal 
pev Kal Kavaeis Kal a'XXa oaa ira- 
o-^ei Xu7ras ovk ipiroiovo-iv ovbe 
fjdovds naXiv eVi TavTov a7novat]s 
€i8os, p£yio~Tai 8e alo-drjcreis Kal 
o~a<p€aTaTat Ka6* otl t dv ndOrj ko.1 
oo~a>v dv axiTt] 7rj] 7rpoo-(3a\ovora 
e<fid7TTr)Tai. fiia yap to Trdpirav ovk 
ew 777 diaKplo-ei re avrrjs Kal o~vy- 



<MAHB02. 



51 



eV rots fyooi? ana Xvctlv ty}? (pvaecos 1 kcu yevtaiv aA- 
yy)hov(£>v eV tco rore yiyveaOai ^povcp. 



Kpiaei. rd he e/c pei^opcop pepcop 
aa>para poyis e'lKOpra r<w hpcopri, 
hiahihopra he els oXop rds Kipr/aeis, 
rjhopds ur^ei Kai Xvnas, dXXorpwv- 
pepa pep Xvnas, KaOiardpepa he els 
to avrb rraXiv rjhopds' oaa he Kara 
apiKpbp rds dno^oiprjO'eis eavra>p ml 
Kevtocrets etXrjepe rds he 7rXr)pcoaeis 
dOpoas Kai Kara peydXa, Kep&aecos 
pep dpa'iaBrjra 7rXrjp6>aea>s he ala- 
OrjTiKa yiypopepa, Xvnas pep ov 
Trapexei r«w Ovrjrco rrjs ^vx^s pe- 
yiaras he r)hovds' eari 8' ev- 
hrjXa irepl rds eveohias. oaa he 
d.7raXXorpiovrai pev ddpoa, Kara 
crpiKpa he poyis re els ravrop 7rd- 
Xiv eavrols KaOlararai, rovpavr'iop 
rois eprrpoadep rtdvra dnohihtoai' 
ravra h* av irepl rds Kavaeis Kai 
ropds rod aoaparos yiyvopeva eari 

KardhrjXa. p. 64 c. " Pleasure 
and Pain are thus to be ex- 
plained. A violent and sud- 
den derangement of nature is 
painful, and a sudden return 
to the natural state is plea- 
sant. A gentle and gradual 
affection is not attended with 
sensation ; the opposite is. A 
rapid and facile affection is 
attended with keen sensation, 
but not with pleasure or pain. 
This is instanced in vision which 
we said was our incorporation 
by day with external nature. 
For the incision and combus- 
tion and other concomitant af- 
fections cause no pain, nor the 
re-establishment of the natural 
state pleasure, but the strongest 
and clearest perception of the 
objects touching or touched by 
the visual organ, because there is 
no violence in the concomitant 
compositions and decomposi- 
tions. But the organs of grosser 
texture by resisting the action 



of the sensible object, and dis- 
seminating the shock far and 
wide, produce pleasure and 
pain, the latter from the dis- 
turbance, the former from the 
reascendency of the natural 
state. When the decrements 
and deperition of the organ are 
gradual, and its renovation sud- 
den and by great increments, 
it will be insensible to the pro- 
cess of inanition but sensible of 
the renovation, and impart to 
the mortal part of the soul no 
pains but much pleasure. This 
is instanced in fragrant smells. 
But when an organ is deranged 
suddenly and returns to its 
former condition gradually and 
slowly, it presents the opposite 
phenomena. This is instanced 
in burns and wounds." The 
particular senses are afterwards 
examined in detail, and the 
pleasant to Taste is thus de- 
fined : ^vprraai he rots nepi ravra 
elprjpepois rrdOos epaprlop a-n evap- 
rlas ear 1 irpocpdaecos, onorap f] ra>p 
elaiovroop £uaraais ip vypols oiKeia 
rfj rrjs yXcorrrjs e£-ei TrecpvKvia Xei- 
aiprj pep enaXeicpovaa rd rpa\vp- 
Bepra, rd he rrapd (pvaip £vpearS>ra 
fj Ke-ftyptva rd pep ^vpdyrj rd he 
^nXa Ka\ napd* on pdXiara Ihpvy 
Kara (pvaiv, rjhv Ka\ npoacpiXes 
rraprt nap rd roiovrop 'Lapa rap 
fiiaioop 7ra6f]pdra>p yiypopepov Ke- 
ffX?;rat yXvKv. p. 66 b. "There 
is an opposite feeling produced 
by an opposite cause. When 
the entering liquids are con- 
genial to the constitution of 
the tongue, and smooth with 
oily influence its corrugations, 
and separate what has been 
unnaturally joined, or join 
what has been unnaturally se- 

H 2 



52 



17AATON02 



nP£2. Ylavv Xeyeis el/cos 1 . p. 

20. IldXiv 8e ap/uL0TT0/jL€pr]9 re kcu eh tt)v avrrjs 
(pvaLV aTTiovar}? rjhovrjv ylyveaOai XeKreov, el Set Si' 
bXlyoov irepi fieylarcop o rt Tayiara piqOrjvai. 
; ITPO. Oipai ixev ere opOcos Xeyeiv, co IZcoKpare?, e 
epLcjyavearepov he en ravrd ravra 7reipcope0a Xeyeiv. 

20. Ovkovv tol hrjjioaid irov kcu 7rept(j)avrj pa- 
(ttov avvvoeiv ; 

I1P0. Uola; 
> 20. Ylelvr] p.ev ttov Xvltis kcu \v7rr) ; 

nPO, Nai 

20. 'RScoSrj 8e\ TrXrjpGXTLs ytyvopevr] irdXiv, 
rjdoprj ; 

nPO. NaL 

5 20. Atyos 5' av (pOopd kcu Xvttt] [kcll Xvcti?^, 
r) 8e rov vypov iraXiv to ^rjpavOep vrXrjpovcra 8vi>a- p 
fits fjhovr]. SiGLKpKJis 8e y av kcu SidAvcTLs r) wapd 
(pvcriv, rod irvlyovs TrdOrj, Xv7rrj ; Kara (pvcriv 8' rj 
ttclXiv chroSocTLs re Kai yfrv^L^ rjSovrj. 

a FIPO. Yldvv p,ev ovv. 

parated, and re-establish the dfj eVrt rov Kara cpvcriv dvanX-qpco- 

normal disposition of the organ, crt? rjdovrj, ev <a f) dvanXrjpcocris 

this medicinal counteraction of tovt av kcu ^oWo* to aa>ixa apa' 

violent affections is always plea- ov SoK.fi §e* ovk ecrTtv apa dvanXr]- 

sant and welcome, and is called p&>o-i? 77 rjbovrj • dXXd yivouevrjs 

by the name of Sweetness." pev dvaTrXrjpcao-ecos r\boiTo av tls ko\ 

Similarly what is pleasant to Tepvopevos XvttoIto. Eth. Nic. 1 o. 

the other senses is shown to 3. " They say Pain is the want 

attend the restoration of cpvcris of the normal quantity of ele- 

or to perpiov, which are equiva- ments, and Pleasure the supply, 

lent to to nepas, and are differ- But these are bodily affections, 

ent names for the normal con- If then Pleasure is the comple- 

dition of the sensitive organ. tion of the normal quantity, 

12. et)(o8r) de nXrjpaicns yiyvouevr) the recipient of the completion, 

irdXiv r}bowj\ The inaccuracy of that is, the Body, will be the 

this expression is pointed out recipient of Pleasure ; which 

by Aristotle : Kot Xeyovat Be rrjv all deny. Replenishment, then, 

pev Xvnrjv evDeiav elvai rod Kara is not Pleasure, though it may 

cpvcriv, rrjv ~c? f)c>ovr)v dvanXrjpcoo-iv' be an antecedent condition of 

roCra Be a-wpariKa ia-n nd9rj- el Pleasure, as incision is of Pain." 



<DIAHB02. 



53 



2. 20. Kal piyovs rj pev irapa (pvatv rod £coov tt)s 
vyporjros irrj^is Xv7rr)' irdXiv 8 els ravrov clttlovtcov 

KOI SiaKpiVOpLeVCDV Tj K0LTOL (pVCTlV 6S&S rjSoVTJ. KGCl £vl 

Xoyco crKoirei el o~oi pteTpios 6 Xoyos, o? av <Pf) to etc 
b rod airelpov kcu irepaTOs Kara (pvcriv epj^rvypv yeyovo? 5 
elSos, oirep eXeyov ev tco jrpoaOev, otclv ptev tovto 
(f)0€Lp7)Tai, rrjv pcev <p6opav Xv7rr)v eivac, ttjv 8* els 
ttjv avTcov ovalav odov, tolvti]v 8* av ttoXiv ttjv dva- 
y(£>pr]CTiv ttolvtcov rjdovrjv. 

IIPO. "Eotgt SoKel yap p.01 tvttov ye Tiva e\eiv. to 
20. Tovto ptev to'lvvv ev eWos TiOcopteOa Xv7tt]9 re 
Kal rjdovrjs ev tovtol9 rols irdOeaLv eKorepois ; 
nPO. KelaOco. 



II. Tovto pev to'ivvv ev eidos, 
Ti6cope6a kvnrjs re Kal rjBovrjsj 
Tins definition only professes 
to apply to one kind of Plea- 
sure. In the Republic however 
an equivalent definition is ex- 
tended to all kinds of Pleasure, 
including intellectual. Ovkow 
okcos ra irepl ti\v tov crcopaTOS 
Bepaireiav yevt] tcov yevcov av tcov 
nepl ttjv ttjs if/vx^s Oepajveiav tjttov 

dkrjBeias re Kal ova'ias peTe%ei ' 

7ro\v ye. — ~2copa be avro ^v^s 

ovk o'lei ovtcos I eycoye. — Ovkow 

to tS)v paXkov ovtcov nkrjpov- 
pevov, Kal avTO paXkov bv, ovtcos 
paXkov nXrjpovTaL rj to tcov tjttov 
ovtcov Kal avTO tjttov ov ' — ttcos yap 
ov — el apa to nkrjpovadaL tcov 
(fivaei TrpoarjKovToov rjdv eo~Ti, to 
too ovtl Kal tcov ovtcov Trkrjpovpevov 
paXkov paXkov ovtcos re Kal dkr]6e- 
o-Tepcos x aL p* LV a- v ttocoi rjdovfj aikr)- 
6el, to 8e tcov tjttov peTaXapfiavov 
tjttov Te av dkrjdcos Kal j3ej3aicos 
TvkrjpolTO Kal a.7Tio~TOTe pas av fjciovrjs 
Kal tjttov dkrjdovs peTaXapfidvoi, g. 
p. 585. " Has not the aliment 
of the body compared with the 



aliment of the soul less truth 
and reality 1 By far. And has 
not -the body itself compared 
with the soul likewise 9 It has. 
Is not that which more real 
things fill and which itself is 
more real, more really filled 
than that which less real things 
fill, and which itself is less real 1 
It must be. If therefore to be 
filled with things requisite for 
our nature is pleasant, that 
which is more really filled, and 
with more real things will more 
really and truly cause us to be 
delighted with true pleasure, 
and that which is filled by less 
real thiogs will be less really 
and substantially filled, and re- 
ceive less solid and true Plea- 
sure." If we did not suppose 
the definition had been thus ex- 
tended, we could hardly under- 
stand statements like the fol- 
lowing : okcos ovk dyadov cpaal 
ttjv rjdovrjv, OTi Tidcra rjbovrj yeveaLs 
eo~Tiv els (pvaiv aladrjTr), ovdepla de 
yeveais (rvyyevrjs rot? Tekeai, Eth. 

Nic. 7,it. 



a diviner 
condition 
than that 
of these 
kinds of 



54 I1AATON02 

A second XVIII. 20. Tl0€l TOLVVV GLVTr/S T7]? ylfVYr}? p. 32 

kind is the x v / A «> / r 

Expect- Kara to tovtcov tcov 7raurjpaTCov irpocrooKrjpa to pev c 

ancy of v „ r / , y f t ^ v v , f , 

this resto- TTpO TCOV 7]0€COV eXTTl^OpCVOV 7]0V KOLl OappaAeOV , TO 06 

ration. The N « ^ , ^ \ v> . / 

neutral TTpO TCOV Xv7TT]pC0V (pOptpOV KOLl aXy€LVOV *. 

the absence 5 IIPO. "EaT£ ya/) Ot5^ TOL^' 7]8oV7]? KOLL Xv7n]? 

Of both r/ lis \ V ^ / 

Pleasure €T€pOV €100?, TO ^COpiS TOV CTCOpaTOS OLVTrjS TTJS yf/V^T]? 

and Pain, ^ v ^ / / 

may attend Ota 7T pOO~OOKLOL$ yiyVOfltVOV. 

pur^Know- SO. 'OpOcos' inreXafies. Iv yap tovtol? oipai, Kara 

is perhaps 7 € T V V WW Sotjav, uXiKpivecn T€ 6KaT€pOL? yiyvo- 

\opL6VOL9, CO? $OK€l, KOLL OLjXLKTOL? XV7T7]? T€ Kal Tj^OVTjSf 

epKpave? eaeaOac to ire pi ttjv rjSovrjv, iroTtpov 0X0 v 

Pleasure ^°~ TL T ° 7^°$ do~7raO~TOV ? f] TOVTO p€V €T€pCp TCDV d 

7T poupr\pAvcov 8ot€ov Tjpuv yevcov, rjdovrj Se Kal Xvwy, 
KaOdirep Sep pep Kal yj^vxpeo Kal ttolctl tol? tolovtol?, 
r 5 Tore pep denracrTeov aura, rore <5e ovk dcnracTTiov, cb? 
dyaOa piv ovk ovTa, ivloTe Se Kal evia Seyopueva ttjv 
tcov dyaOcbv eo~Tiv ore (pvcriv. 

IIPO. 'OpOoTaTa Xeyec? otl TavTj] 7777 del Stano- 
pevOrjvat to vvv peTaBicoKopevov . 
20 20. YlpcoTOv puev Toivvv ToSe ^vvlScopev, cos ehrep 
ovtcos ecTTi to Xeyopevov, SiacfiOtipopevcov pev avTCov e 
aXyrjdcov, avacrco^opevcov Se rjdovrj, tcov pur/Te 8ia(p- 
Oeipopievcov prjTe avacrco{p/.i€vcov evvorjcrcopev irepi, 
TLva 7tot€ etjiv del tot€ iv tKacTTois elvai toIs (^coois, 
7-sOTav OVT009 icrxV o~(j)6Spa 8e irpocre'xcov tov vovv 
envi' dp ov iracra dvdyKrj 7rav iv too tot€ XP° vc P 
i^coov pr]Tt Tt XvireicrOaL, prjT€ TjSeaOai, pr)T€ peya 
prjTe apuKpov ; 

I7P0. 'AvdyKT] piv ovv. 

30 20. OvKOVV €CTTl Tl? TpiTT] T)pCOV 1] TOiaVTX] Sid- 

flecri? irapd re ttjv tov x aL P 0l>T0 ^ Kai ^ a P^ T W T °v P-33- 
Xv7rovpevov ; 



<DIAHB02. 55 

33. I7P0. Tl prjv \ 

20. "Aye 5?) tolvvv, ravrrjy 7rpo0vpov pepvrjaOaL' 
irpog yap rrjv rrjs rjftovrjs KplaLV ov afiiKpov pLepLvrj- 
aOai ravr-qv ea0' rjpLLv rj pur), fipayy Be tl ire pi avrrjs, 
el fiovXei, dLaTrepavcopLev. 5 

nPO. Aeye ttoiov. 

20. Tco tov tov (jypovelv eXopcevco /3lov oia@' coy 

TOVTOV TOV TpOTTOV Ov8eV dlTOKCoXveL £fjv. 

b E[PO. Tov tov prj ^alpeLv purj8e XvirelaOaL \eye15 ; 

20. 'EpprjOrj yap 7rov TOTe ev tt} 7rapa/3oXfj tcov 10 
filcov pLrjSev 8elv pr/Te peya prjTe apcLKpov -^alpeiv rco 
tov tov voeiv koll (j)pov€iv Blov eXopevco. 

IIPO. Kai pcaXa ovtcd? eppr/Or). 

20. Ovkovv ovto? dv ifceivcp ye virapyoi' koll laws 
ovdev oltottov el iravTcov tcov /Blcdv IcftX OeioTOLTOs. 15 

IIPO. Ovkovv elKo? ye ome -^alpeiv tov9 Oeovs 
ovTe to evavTiov. 

20. Yldvv pcev ovv ovk eLKos' ao")(rjpLOV yovv 
avTcov eKarepov yiyvoptevov eo~Tiv. dXXd 8rj tovto 
c ptev m koll elaav0L$ e7naKe\jrcope0a, edv 7rpo$ Xoyov 20 
tl fj, Kai tco vco 7rpos tol 8evTepeIa, edv pur) 7rpos ret 
TrpcoTeia 8vvcope0a 7rpoa0eLvaL, 7rpoa6rjaopev, 

IIPO. 'OpOoTaTa XeyeL$. 

1 6. Ovkovv el<6s ye ovre ^cupeif Pleasure is said to be a reflex 
Beovs ovre to ivavrlov] The Peri- of the Divine activity : e#c roi- 
patetics differed from Plato on avrrjs apa dpxqs fjprriTai 6 ov- 

this point. We read in the pavbs Kai r) (pvais. hiayayr) be 

Nicomachean Ethics : el tov rj eo~Tiv oia re f) ap'io~T-q fxiKpbv xpovop 

<pvo~is dnXr} e'lrj del rj avrrj Trpd^is tj/mv . . . enel kcu fjdovr) f) evepyeia 

rjSiorTr) eaTai, 816 6 6e6s del fxiau tovtov, Kai dia tovto eyprjyopais 

Kai a.7r\rjV ^ai'pei f)dovr)V, *J , 1 4. atadrjcris vorjcris fjfticrTOV, II, *J . 

" A being whose nature is not " Such then is the principle on 

complex will always take the which hang the heavens and 

greatest pleasure in the same earth. Its life is like the best 

activity. Therefore the Divi- of ours momentarily. Pleasure 

nity has the fruition of an incom- is its activity, and hence con- 

plex and unchanging pleasure." sciousness, sensation, intellec- 

In the Metaphysics human tion, are the highest Pleasures." 



56 



[IAAT0N02 



XIX. 20. Kat fjirju to ye erepov eidos tcov p. 33. 
kind S of 0nd ySovoiv, b Trjs ^vyrjs ami)? ecpa/mev elvai, did pLvrfprfs 
Pleasure earl yeyovos. 

involves ' ' 

Memory. J^PO. Um ; 

5 20. 'M.prj/xrjv, co? eoucev, o rl wot eari, rrporepov 
avaXrfiTTZov . koll Kivhvvevet irdXiv eri irporepov ala- 
Orjaiv /jLvr/fjLrjs, el fie'XXei ra nepl ravO' tj/jllv Kara 
rpoTvov (pavepd ttt} yevrjaeaOai. d 
FIPO. <f>rf S ; 

10 20. TCDV 7T€pl TO adj/HCC TjjJLOJP €KOLG T0T6 TTaOt]- 

paTcov toc /nev ev tc2> acofiaTL Karaaftevvvpeva irpiv 
hri TTjV ^\tvyj]v &e£eA#e«>, cmaBy] eKelvrjv edcravTa, tol 

$€ 6Y dfJL(f)OLP LOVTOL KOLL TIVOL &CTTVep aeiCTfJLOV IvTlOlvTOL 
IhlOV T€ KOLL KOIVOV €KaT€p(p. 

i-5 nPO. KelaOco. 

212. 1 a /xez/ o?; prj 01 apcpoiv iovtol eav Tf]v 
y\rv\r]V tj/ulcop (j)(op,ev XavOdveiv, toc Se oY dpxj)oiv fxrj 
XavBdvetv^ dp opOoTtxTa epovptev ; 

ITPO. Uco? yap ov ; e 
20 20. To Tolvvv XeXiqOevai pLr/Sapicos VTroXdfirjs &>? 
Xeyco XrjOrjs evTavOd ttov yevecriv. eo~Ti yap XrjOrj 
fivrjfir]? ei;o8o? 9 rj & ev tS Xeyoptevcp vvv ovttco ye- 
yove' tov <5?) pLryre ovtos pbrjTe yeyovoTOS 1 ttco ylyve- 
aOai (f)dvai Tivd aTrofioXrjv oltottov. rj yap ; 
25 IIPO. T/ pirjv ; 

20. Ta tolvvv ovo/maTa /xera/3aAe puovov. 
nPO. Tim ; 

20. ' Avti fi€P tov XeXr/Oevai ttjv tyvyfiv, oTav 
deafly}? avTTj ylyvrjTai tcov aeurficov tcov tov o-cofxaTO?, 
sofjv vvv XrjOrjv KaXel?, dvaiaOrjcriav eirovbpauov. p. 34. 

nPO. "E/xa6W. 

24. 7ra)] So Stallbaum reads instead of ncos which is retained 
in the Zurich edition. 



*IAHB02. 



57 



34. 20. To S* eV ev\ wdOec rrjv 'fyvyfjv kou to acop,a 
KOLvfj yiyvo\JLevov Koivfj kcu KivelcrOai, ravTrjv & av 
rrjv KLvqaw ovofiafav cdaOrjaiv ovk otto rpowov 
(j)6eyyoi av. 

nPO. * AX-qOeaTOLTa Xeyei?. 5 
20. Ovkovv rjdr) iiavOavopjev o (BovAofxeOa KaXelv 
rr)v dlaOiqaiv ; 
II PO. Tl ixrjv ; 

20. ^CQTrjpiav rolvvv aicrOr)G€G)s rrjv fjLvrjfxrjv 
Xeycov 6p6(Q9 av tis Xeyoc Kara ye rrjv ijxrjv 86^av. IO 
b IIPO. *Op6m yap oU\ 

20. M-vr/pr)? Se avapLvrjoriv dp* ov oia<fiepovaai> 
Xeyopev ; 

nPO. "lam. 

20. 'Ap ovv ov roSe ; l5 
I1P0. To TTolov ; 



12. Mvrjprjs de dvdfj.vrj a iv ap 
ov Siaqbepovcrav Xeyopevj The two 
cases of Eeminiscence that fol- 
low are not very distinctly con- 
trasted. In the Phaedo, how- 
ever, we have the same division : 

idv t'ls ti eTepov rj l§o)v rj dicovcras 
rj Tiva aXXrjv a'lcrdrjaiv Xafiav prj 
fxovov eiceivo yvco aXXa fcai eTepov 
evvorjo'rj ov fxr) r) avTr) emo-Trjprj 
aXX' aXXrj, ap* ov^l tovto diKaicos 
Xeyopev on dvepvrjadrj ov tt)v evvoi- 
av eXafiev \ — noos Xeyeis ; — oiov to. 
Toiade' aXXr) rrou iTno~Tr)pr) dvBpoo- 
nov Ka\ Xvpas — 7ra>s yap ov j — 
ovkovv- oio~6a oti oi epao~Ta\ otov 
iSaxn Xvpav t] Xp,aTiov r) aXXo tl 
ois to. 7raidiKa a\)Ta>v ela>6e ^p^cr^ai 
7rdo~)(ovcri tovto, eyvcoadv re Tr)v 
Xvpav Kal iv ttj diavoia eXafiov to 
eidos tov nai^os ov f)v r) Xvpa' 
tovto S' eariv dvdpvrjacs. . ./taXiara 
p.evToi otov tis tovto 7rd6rj nep\ 
eKelva a vtto xP° vov kc " t °v H-V 



eTZiarKOTTe'Lvfjbr] emXeXrjaro. "When 

the sight or hearing, or any 
other sensation of an object, 
besides giving a perception of 
that, awakens the thought of 
something else which is the ob- 
ject of a different perception, 
is not the thought of the second 
object a reminiscence 1 Ex- 
plain your meaning. Are not 
a man and a lyre objects of 
different perceptions 1 True. 
When a lover sees the lyre or 
garment, or any thing else that 
the person he loves is wont to 
use, this happens : he no sooner 
sees the lyre than his fancy pre- 
sents to him the form of the 
person to whom it belonged, 
and this is Eeminiscence. ..Par- 
ticularly if the object which 
thus recurs is one which time 
or inattention had effaced from 
memory." See Appendix C. 



58 TIAAT0N02 

20. "Orav a perd rod acopiaros eiracrye ivaQrj Tj p, 34 
^v^rj, ravr dvev rod crcoparos avrrj ev eavrrj o ri 
p,aXio~ra dvaXap/Bdvr) rore dvapipv-qaKeaOal irov 
Xeyopev. r) yap ; 
5 IIPO. YJdvv pev ovv. 

20. Kal pjjv kou orav airoXeaaaa pvr)pr]v e'lre 
alar6r)crecos Of av pLaOrjparos 1 avOis ravrrjv dva7roXrjar) 
iraXiv avrrj ev eavrrj, kou ravra ^ypiravra dvapvrjcreLs c 
kou fJLvrjfJLas 7rov Xeyopbev. 
io IIPO. *Op0m Xeym. 

20. Ov Si) -)(apLV diravr elprjrat ravra, eari rode. 

nPO, To irolov ; 

20. *\va Sr) rrjv rrj? ^X^ y ffiovrjv ycopls croofia- 
ro9 o ri paXiara Kal evapyecrrara XafioLpiev, Kal ap,a 
15 eTriOvpiLav' diet yap rovroov ttcos ravra dp,(p6repa 
eoLKe SrjXovcrOai. 

It accom- "W rrnrii a ' ' 9 v> * vo> 

paniesDe- -/VA.. Ilrii. Aeycopev roivvv, co ZcoKpare?, rjorj 

sire which v v 

is a mental T0 ^ €Ta Tavra. 

fnvdvfrg noAAcc ye irepl yevecriv rjSovrj? kou iracrav 

mory of the 20 T ^ v M°i°0 7 7 z/ owrrjs dvayKolov, ch? eoLKe, Xeyovras d 
ac-rtaht° f CTKoirelv. Koi yap vvv trporepov en (palmer at Xrjwreov 
faction^ tTnOvfilav elvai, rl it or eari koi ttov ylyverai, 

riPO. ^K07roopev roivvv ovcSev yap arroXovpLev. 
20. ' ' AiroXovpev pev ovv, Kal ravra ye, co Ylpco- 
2 $ Ta PX e > tvpovres o vvv (jrjrovpev' arroXovpLev rrjv irepl 
air a ravra diropiav. 

I1P0. *Op6cos rjjxvvco' ro 8* ecpe^rj? rovrotg Treipco- 
peQa Xeyeiv. 

20. Ovkovv vvv Srj 7relvr]V re Kal S[\f/os Kal ttoXX' 
30 erepa rotavra ecpapcev elvai rivas emOvplas 1 ; e 

29. vvv drj efafxev] Nothing strengthen the hypothesis sug- 
of the kind has as yet been said, gested in the note on §§ 33, p. 
This is one of the passages that 53 C. 



<MAHB02. 59 
p. 34. IIPO. ^(podpa ye. 

20. YlpOS' TL 7T0T6 apa TVLVTOV fiXtyaVTtS OVTCO 

7roXv 8ia(pep0PTa ravO* iin irpoaayopevopev bvo\xari ; 

IIPO. Ma At* ov paSiou 'lctcds uireiv, co ItcoKpaTe?' 
aAA' opioos Ae/creW. 5 

20. 'YtKeWev drj e/c tcov clvtcdv ttolXlv avaXaficopev. 

nPO. YloOev S77 ; 

20. Ai\jsy] ye ttov Xeyopcev eKaarore n ; 

npo. n&s$oS; 

20. Tovro Se y earl Kevovrcu ; 10 
nPO. Ttfirjv; 

20. ' Ap ovv to dlrf/os iarh hriOvpla ; 

ITPO. N«4 TTCQpLOLTO? y€. 

p. 35- 20. YI(qiaoltos, r] TrXrjpcoaeoog iroapaTOs ; 

IIPO. Oipiai piv TrXrjpcoaeoo?. 15 
20. O Kevovpevos fjpicov apa, coy eoutev, hviOv- 

pL€t tcov evavTiwv 7] iTaa^i. Ktvovpevos yap epa 7rXr)- 

povcrOai. 

IIPO. 2a06crrara ye. 

20. Tl OVV ; 6 TO TTpOOTOV KtVOVptVOS tCTTLV OTTO- 20 

6ev €lt alaOrjaei irXripooaeoo^ icpawTOLT av e'/re p^vr/prj, 
tovtov b pnqr iv rep vvv \povco 7r( z°~X ei M 7 ? 7 "' ^ v TC P 
irpoaOe 7TC07TOT eiraOev ; 
IIPO. Kai 7rco9 ; 
b 20. 'AAAa pLYjv o y iwiOvpGov nubs eiruOvpuely 25 
<pap,ev. 

8. ,Af.\|/-7/ 7rov \eyofxev eKaarore Xeyeis. p. 75 D. " You, no 

rL • " You know the meaning of doubt, use the words Termina- 

the word Thirst :" — " You use tion and End in a certain ac- 

the word Thirst with a definite ceptation. That is the sort of 

signification." SointheMeno: thing I mean — nothing recon- 

aXXa o~v ye ttov m\els TrervepavOai ri dite. 1 attach a sense to the 

Kai rerekevr-qKevai ; to rolovbe fiov- terms, and I think I know 

Xo/zcu Xeyeiv, oidev ttolklKov. what you mean by them." 



aXXa Kokca Kai oifiai jxavdaveiv o 



I 2 



60 FIAATON02 

IIPO. II coy yap oil ; P- 
20. Ouk apa o ye Traoryei, tovtov eiriQvpei. Svtyr) 
yap, tovto 8e KtvcoaLs* 6 8e eiriOvpel 7rXrjpcocrecos. 
IIPO. Nat. 

5 20. TTXrjpcoorecD? y apa irrj ri tcov tov Siyj/covTO? 
av ityaTTTOiTo. 

IIPO. ' KvayKoiov . 

20. To pev Sr) crcofia abvvarov ' Kevovrai yap 

7T0V. 

io nPO. Nat. 

20. Tr/v -^rvyrjv apa Tr)s TrXrjpcoaeco^ e(pa7TTecr0at 
Xolttov, rfj pLVr)p,r) SrjXov otl ' tcq yap av er aAAco c 
i(f)dyj/aLTo ; 

ITPO. 2^e^o^ ovSevl. 
The second i 5 XXI. 20. MavOavopev ovv o avp/3e/3rjx r)plv 

.K1T1CL OI 

Pleasure is i K TOVTCOV TCOV X6y(DV I 

therefore 

always II PO. To IT 010 V \ 

Mixed with , , f t * : 9 

Pain. 20. 2&)/xaroy einOvpiav ov (^rjcnv rjpuv ovtos o 

These plea- / / ^ 

suresmay Xoyos yiyveorVai. 

proofs are ^)0. 'Otl toI$ eKeivov iraOvpaatv evavTiav ae\ 

attempted. 

iravTos {jcoov prjvvei rr)v hrvyeLfyqcnv . 
ITPO. Kat paXa. 

212. ri o op par) ye eiri tovvovtiov ay ova a rj ra 
25 7ra#77/xara Sr/Xoi ttov pLvr)pr]v ovaav tgov tols TraQr)- 
pacriv evavr 'mv. 
nPO. Ylivvye. 

20. Trjv apa eirayovcrav em tol emOvpLOvpeva d 
airoSeL^as pvrjprjp 6 Aoyoy y\rv)(f)s ^vpjrracrav tt)v re 
3o6pp,r)v /cat eiriOvplav /cat rr)v apyr)v tov fyoov iravTOS 
a7re(j)r)vev . 

nPO. 'Op06rara. 



<f>IAHB02. 61 

p. 35. 20. AL\j/fjv apa r/picov to acofia 77 ireivfjv rj tl tcov 
tolovtcov irda^eLv ov8apurp 6 Xoyos alpei. 
IIPO. 9 A\rj0eo-Tara. 

20. "Er^ 8rj koll rode irepl ravra ravra Karavorj- 
acopev. /3/ou yap eldcs tl /jlol (paiverai f3ov\€o-0ou5 
8rjXovv 6 Xoyos rjplv kv tovtols avrols. 

e IIPO. 'Ez/ TLCTL KOLL TTOLOV 7T€p\ filov (f)pd^€L9 ; 

20. 'Ej> rco 7r\rjpovcr6ai koll KevovaOai koll iraatv 
oora wepl acorr]plav r kari rcov tjocov koll rrjv (pOopdv, 
koll el tis tovtcov kv eKarkpco yLyvopevos rjpcov dXyei, 10 
rore 8e ya'ipu Kara rd$ perafioXa?. 

EIPO. 3 'Ro-tl ravra. 

20. T/ $ orav kv pecrco tovtcov ylyvrprat ; 
ITPO. Wcos kv piorcp ; 

20. Aid pev to 7rd6os dXyfj, pepvrjraL 81 tcov 1 5 
rj8ecov cov yevopevcov iravoLT dv rrj? dXyr)86vo?, ttAt)- 
pcorai 8e prprco ' tl rore ; (j)copev rj prj cficopev avrov 
p. 36. kv picrco tcov TraOrjpdrcov eivaL ; 

I1PO. <&COfJL€P pL€V OVV. 

20. Uorepov dXyovvO* oXcos fj ^aipovra ; 20 
nPO. Ma AC, dXXa SnrXfj tlvl Xv7rrj Xvttov- 

pevov, Kara pev to acopa kv tco TraOrjparL, Kara 8e 

ttjv \jsv)(r]V 7rpoa8oKLas tlvl ttoQco. 

20. news', co Ylpcorap^e, to 8l7tXovv tyjs Xwrr]? 

el7T€S* ; dp Ol)K 6CTTL p€V 0T€ TLS TjpcOV K€VOVpL€VO? €V 25 

kXiTL^L (pavepa rov TrXrjpcoOrjaeaOaL KaOearr/Ke, rore 

b 8e TOVVaVTLOV dveXTTLCTTCOS €)(€L ; 

riPO. Kai paXa ye. 

20. M.cov ovv oi>)(i kX7TL(jcDV pev 7rXr]pco6rjcr€aOaL 
tco pepivrjcrOaL Soke! cjol yalpeLV, apa 8e Kevo vpevos 3 o 
kv tovtol9 tols XP° V0L $ dXyuv ; 

IIPO. 'hvayKq. 



6 C 2 0AAT0N02 

20. Tor apa avOpcoiros koli raXXa £coa Xv7relral p. 
re afxa kcu ^alpet. 
IIPO. KivSvvevei. 

20. T/ <5' orav aveX7rlarco9 e)(rj Kevovfievos rev- 
5 i~ecrdai TrXypcoaecos ; ap' ov Tore to SurXovv yiyvoir 
av rvepi tcl? Xv7ra$ ttolOos, o av vvv Srj Kartdcov cprjOrjS' 
arrXoos eivai SlttXovv ; c 
IIPO. ' AX7]0earara, co Ilcok pares. 
20. Tavrrj Srj rfj aKeyf/ei tovtcov rcov iraOrjpLdrcov 
orode yjpr\crcopLe6a. 
E[PO. To ivoiov ; 

20. Ylorepov aXrjOeis ravras rocs' Xviras re kcu 
rjSovd? rj \j/evSei? eivai Xe^opiev ; rj ras pev riva? 
aXrjOels^ rd? & ov ; 
* s IIPO. Uco?, co ^coKpares, av elev yj/evSels rjdoval 
rj Xvirai ; 

20. Yloo? Se, co Upeorap)(€, (f)6fioi av aXrjOeTs rj 
yj/evSei?, fj irpoaboKLai dXrjOeis rj prj, rj bo^ai dXrjOeis 
t] yfrevSets 1 ; 

o IIPO. Ao^as pev eycoy av rrov Gvyycopoirjv ra d 
S* ere pa ravr ovk av. 

20. Uoos (jyrjs ; Xoyov p,evroi riva KivSvvevopiev 
ov rravv crpuKpov emyeipeiv. 

nPO. 'AAijflJ Xeyeis. 



12. Tlorepov aXrjOeis, &C.] The 
inquiry into the truth or falseness 
of Pleasure is necessary for the 
solution of two problems. First, 
we have to ascertain whether 
Pleasure or Keason is more akin 
to the cause of goodness in the 
chief Good. Three attributes of 
the chief Good, Truth, Beauty, 
and Symmetry will be indicated; 
and we must see whether they are 



more to be found in Pleasure or 
Reason. Secondly, we have to 
determine the composition of 
the mixed life and the Pleasures 
that involve most falsehood will 
be excluded. This second pro- 
blem has not yet been expressly 
proposed, but it is in the solu- 
tion of this that the distinction 
of Pleasures, as true and false, 
has its chief application. 



<MAHB02. 



63 



p. 36. 20. 'AAA' el 7rpo$ ra irapeXrjXvOora, co 7raVf<elvov 
TavSpo?, irpocrrjKOVTa, tovto (TKeirreov. 
nPO. "Icrcos tovto ye. 

2)12. yialpeiv tolvvv del Xeyeiv toIs SXXols pur)Keaiv 
rj koll otcoovv tcov rrapa to irpo(jr\Kov Xeyopuevcov. 5 

I1P0. *Op6m, 
e 20. Aeye 8r) pot' Oavpca yap epe y e^ei 81a re- 
Xov? del 7rep\ tol ama a vvv Srj irpovOepeOa airopr)- 

pLGCTCC. 

nPO. Hoos 8r) (j)r}$ ; 10 
212. tyevSeis, al aXr]6el$ ovk eloriv r)Soval\ 
II PO. Yicos yap av ; 

212. UvTe or] ovap ova virap, co? <pr)s, ecTTiv out 
ev p,aviai? ovt ev irapacppocrvvais ovdel? eorO* 0$ tIs 
woTe 8oKel pcev yaipeiv, yalpei Se ovSapco?, ovd'av^s 
8ok€l pep XvirelaOai, Xvireurai S* ov. 

II PO. YldvO' ovtco TavT, co *2coKpaTe$, ^X eLV 
TtavTes v7reiXr)<papev. 

20. 3 Ap ovv bpQcoS) r) cTKeiTTeov eir opOcos ewe 

per) Tama Xeyerat ; 20 

P-37- XXII. nFQ. 2/C€7TT€0^ ? COS eyco (palrjP av. Pleasures 
"^<r» a / /1S> V ' v v « s»> may at 

2,12. LltopLcrcopeaa orj aa<pecrTepov eTi to vvv or) least be 



I. CO 7TCU 1 K€LVOV Tav8p6s] All 

allusion to the title Philebus 
usually gave his companions, 
and to his queries as to the 
relevancy of part of the discus- 
sion. See §§ 6 and 8. If any 
allusion to the character of the 
natural father of Protarchus 
had preceded or immediately 
followed, as in Eep. 2. p. 368 
A, the words might have ap- 
plied to him ; but they have 
no point here, unless they ap- 
ply to Philebus. Plato appears 



to have been censured by con- 
temporary critics for the weari- 
some length of some of his dis- 
cussions. He answers in the 
Politicus, p. 286, that his Dia- 
logues are not intended to 
amuse, or to charm by their 
artistic^form, but to teach the 
art of reasoning. To justify 
the whole of the following dis- 
cussion perhaps we ought to 
have before us the writings of 
Aristippus, to which it is an 
answer. • 



64 nAAT12N()2 
Right or \eyo\xevov r)8ovrjs re irepL koll Soljrjs. eari yap 7rov p. 

Wrong, as , y t „ 

they are OO^a(eiV TjfXLV \ 

produced , 

indifferent- 11PI2. JNCU. 

ly by Right ^ v r/cs a 

and Wrong 2,11. S\ai YjOeaUaL \ 

andTnot 5 IIP12. NaL 

syiiony- 212. Koil pLTJV KOLL TO 8o^a^6jXeVOV iotl TL ; 

rnous with nnn ft ~ J/ 

False? llrii. llcos 4 o of; 

212. Kat to ye co ro rjSopLevov rjSerat ; 

HP12. Kat ttolvv ye, 
io 212. OwcoOjj to So^d^ov, av re 6p6cos av t€ firj 
opOco? 8of;do-r), to ye So^d^ELv ovtcos ovSewor diroX- b 
Xvo~lv. 

I1P12. Ilcyy yap av ; 

212. Ovkovv Ka\ to rjdofievov, av re 6p6a>s av re 
15/^7) opOcos rjSrjTaL, to ye ovtco? rjSeaOai SrjAov ci? 
ouSeVore ct7roAet. 

IIP12. Nat j Ka\ Tovff ovtgo? eyec. 
212. Tc3 7rore otfV §17 Tpoircp 86^a \j/ev8r)? re /cat 
dX.rjOrjS' rjjuv (j)i\el ylyveaOai, to 8e ttjs rjSovrjs fiovov 
70 d\rj0€£y do^d^ELV 8* ovtcos 1 kou yalpeiv dpxfyoTepa 
bjxoLcos elXrj^ev ; 
OP12. ^KewTeov. 

212. 3 A pa otl So^y fiev eirLyiyveo-Qov yj/evSo? re 
koll d\r]0e?> koll eyeveTO ov /aovov 86£a 8lol ravra c 
25 dXXa kol iroLa tls eKaTepa, orKeiTTeov (pfj? tovt elvaL ; 
nP12. NaL 

212. Uphs Se ye tovtol?, el koll to irapdirav rjplv 
tol fxev eo~TL ttol aTTa, rj8ovrj 8e koI \v7rrj fxovov direp 



28. r)8ovr) 5e Ka\ \vivr) ixovqv seem to have denied the possi- 

anep earl, &c.] This is an al- bility of synthetical proposi- 

lusion to the doctrine of Antis- tions. See Appendix A. 
thenes and the Megarians, who 



<£IAHB02. 65 

p. 37. icrri, 7roiCQ nve 8e ov ylyvecrOov, kou ravff r)puv 8iopo- 
Xoyrjreov. 

IIPO. AijXov. 

20. 'AAA' oi8ev tovto ye yaXeTrhv \8elv on kou 
7T0LC0 nve. irdXai yap e'mopev on peyaXai re kou 5 
d afJLLKpai kou a<p68pa eKarepou yLyvovrai, XviraL re kou 
r)8ovai. 

riPO. Wavrairaai pev ovv. 

20. *Az> he ye Trovrfpia tovtcov, cq TIpcoTapxe, 
ivpoo-yiyv7)Toii nvi, irovr]pdv pev (pr/aopev ovrco yly- 10 
vecrOai So^av, irovr]pdv 8e kou rj8ovr)v ; 

I1P0. 'AAAa rL prjv, co ^EcoKpare? ; 

Zll. li o av opuoTrj? rj tqvvcwtiov opaoTrjn nvi 
tovtcov TrpocryLyvrjTOU ; pcov ovk opdrjv pev 8oijav 
epovpev, av opOorrjra 'lo-yrj ; ravrov 8e r)8ovrjv ; 15 

I1P0. * AvayKaiov. 
£ 20. * hv 8e ye dpapravopevov ro 8o£ja£6pevov fj, 
rrjv 86£av rore apaprdvovcrdv ye ovk opOrjv bpoXo- 
yrjreov ovS opOco? 8o$jd£ovcrav ; 



J 8. tt)V 86£av Tore dpaprdvov- 
<rdv ye ovk opOrjv 6p6\oyr)Teovj 
dpapTavovcrav, though without 

the article must be taken as 
part of the subject, not the 
predicate. 'OpBri and dpaprd- 
vovaa, or dpapravopevrj, are con- 
trasted in Greek as Right and 

Wrong. 'AXV eVei 6 pev KaKcos 
(Sovkevopevos apaprdvei 6 de ev 
opOoiys ftovXeveTai brjXov on opdorrjs 
tis rj evfiovXia eo-Tiv' ovr em- 
(TTTjprjs 8e ovre do^rjs. €7rio~Tr)pr]s pev 
yap ovk ea-Tiv dpOorrjS, ov8e yap 
dpaprla, do^rjs opOoTrjs f) dXq- 

Seia, Eth. Nicom. 6. 9. *H 8e 

dperrj TvepX ndOrj Ka\ npd^eis io~rlv 
4v ois r) pev VTrepftoXrj dpaprdverai 
*ai fj eXXei\jns yj/eyerai, to 8e peo'ov 



iwaweirai Ka\ Karopdovraf ravra 
5' ap(pco rrjs dpeTtjs ■ ■ eri to pev 
dpaprdveiv noXXa^ais eVn...ro 8e 
KaTopOovv povax&i;' Sta kol to pev 
pdbiov to be ^aKenov' pddiov pev 
to dnoTv^eiv tov o~ko7tov, x a ^ €nov 
de to eVtTv^eiv, ib. 2. 6. We see 
that dpapTia and opOoT-qs have a 
generic meaning, and as applied 
to the intellect, express truth 
or falsehood, as applied to ac- 
tions or feelings express con- 
formity or nonconformity to the 
moral law. The last passage 
shows the image that they con- 
veyed to the fancy. It would 
therefore be a fallacy to infer 
falsehood from dpaprla, as So- 
crates seems to propose. 
K 



66 I1AAT0N02 

IIPO. Um yap av ; P-37« 
2,12. It o , av av Xvirrjv rj riva rjdovrjv irepi to 
e(f) co Xvirelrai rj rovvavriov dpaprdvovcrav e(f)opcopLev, 
opOrjv rj ^prjarrjv rj rl tcov KaXcov ovopidrcov avrfj 
5 7rpoa6r)(TO{xev ; 

IIPO. 'AAA* oi>x olov re, emep apaprrjaeraL ye 
rjbovr). 

20. Kal fiTjv eoLKe ye r)8ovrj 7roXXaKi9 ov perd 
Soijrj? 6p0r)9 dXXa /xerd \jrevSovs rjplv yLyvecrOai. 
io IIPO. Hco? yap ov ; kcu ttjv pev 8otjav ye, co 
^coKpare?, ev rco tolovtco Kal Tore eXeyoptev \jsev8r}, p. 38. 
tt)v 8 rjSovrjv avrrjv ov8e\$ av irore 7rpoaeliTOL xjrevSrj. 

20. 'AAAa 7rpo0vfxco? dpvveis rco rrjs 1 rjSovrj?, co 
Ylpcorapye, Xoyco rd vvv. 
J 5 IIPO. OvSev ye, dAX* direp aKOvco Xeyco. 

20. Aiacpepet 8* tj/mv ov8ev, co eraipe, rj fierd 
doijrjs re opOrj? Ka\ peer eTricrrqpLrjs rjdovrj rrjs pcerd 
rod yfsevSovs 1 Kal dyvola? iroXXaias eKacrTOis rjpcov 
eyyiyvopevrj? ; b 
20 IIPO. Et/cos* yovv fxrj cr/jLLKpov 8La(f)epeLv 

The nature XXIII. 20. T^S" 8f) 8ia<bopa$ ai)Tolv €7Tt OeCOpiOV 

of Opinion, 3/ 

Speech, eXOcoptev. 

Imagina- v A r/ , , 

tion ; Hope. llJrii. Aye oirrj aot (paiverai. 
20. 8rj dyco ; 

n nPO. h^; 

20. Aofa, (papLev, rjplv eart piev \j/evSr}9, ean 8e 
Kal aXrjOrjs ; 

nPO. "ECTTIV. 

20. 'ETreraL purjv ravrai?, o vvv 8r) eXeyoptev, 



15. aVep aKovo) Xeyco] "I as- haps better than, "I speak as I 
sert that this is the ordinary am prompted by my compa- 
use of language," This is per- nions." 



<I>IAHB02. 67 

.38. r/Sovr/ Kou X.V7T7] 7roAAa/ar, dXrjOei kol \jsev8ei 86^rj 
Xiyco. 

IIPO. Yldvv ye. 

20. Ovkovv ire /JLvrjfJLrjs re /ecu alaOrjaecos 86£a 
c 77/^ /cat ro 8ia8o^d^eiv kyyeipfiv y'uyveff eKaarore ; 5 
IIPO. Kai pdXa. 

20. 'Ap ouz> code we pi ravra dvayKaiov 

rjyovpeOa Icryeiv ; 

npo. 

20. WoXkaKis \8ovri rivl woppcoOev prj rvdvv\o 
aa(j)CD$ rd KaOopcopeva £v\x$olivhv fiovXeaOat Kplvetv 
(pair]? dp ravff awep opa ; 

IIPO. Qdtqv dp. 

20. Ovkovv to fxerd rovro olvtos airov ovros 
dvepoir dv code. 15 
nPO. Um; 

20. Tl wore dpa ecrn to irapd rrjv irerpav rovff 
d kcrrdvai (pavratpptevov vtto tlvl Sep 8 pep ; Tavr euireiv 
dv Ti$ rrpos eavrov 8ok€l otoi, rotavr drra Kari8cbv 
(pavracrOevra eavrw wore \ 20 

nPO. Tl fjtrjv ; 

20. ' Ap ovv perd ravra 6 toiovto9 d)? diroKpivo- 

/JL6V09 dv WpO? OVT0V ilWOL CO? €GTLV dvGpCDWO?, eWL- 

TV)(d>$ elwcov ; 

IIPO. Kai rrdvv ye. 25 
20. Keu wapeveyOeis y av rdrf dv a>? Scm rivcov 

woipLevcov epyov to KaOopcopLevov ayaXpa wpoaelwoL. 
nPO. MaAaye. 



5. htaho^a^iv only occurs 
in this passage. It seems to 
be formed on the analogy of 
diakeyeaOai, or diavoeiadai, and ex- 



presses either the dialogue with 
one's self that is presently de- 
scribed, or syllogism from pro- 
bable premisses. 

K % 



68 riAAT0N02 

20. Kdv tls y olvtS) 7raprj 9 tol T€ 7Tpb? avrbv p. 38. 
prjOevTa ivTelvas els (f>covrjv 7rpb? tov wapovra avra e 
tglvt dv iraXiv (pOeytjacTO, Kal Xoyos 8rj yiyovev 
OVTC09 o Tore So^av eKaXovfiev ; 
5 IIPO. TCfirjv; 

20. *Av 8* apa jiovos y tovto toutov vrpbs avrbv 
Siavoov/ievo?, ivloTe Kal irXelco \povov eycov iv avrcp 
TTopevercu. 

IIPO. Ylavv p*v ovv. 
10 20. T/ ovv ; apa tro\ (fralverai to irepi tovtcov 
ytyvopuevov oirep ijioL ; 

IIPO. To ttolov ; 

20. AoK€L TOT€ rjfJLCOV Tj \j/V)(r) /3*/3A/g) TLvl WpOOr- 

eoutevaL. 

15 npo. II£y; 

212. H fAvrjixr] Tais alorOrjcreo-i i-vpnvuiTTOvo'a ei? p. 39. 
Tamov, KaKelva a 7repi Tama iaTi tol 7ra@r}{iaTa, 
(paivovTal pot a^e8bv dlov ypd(j)€iv r]\xQiv iv tois 
y\rv\al,9 tot€ Xoyovs* Kal otov pkv dXr]6r} ypdyjrrj 
10 tovto to irdOrjjxa, Sofja re dXr)6rjs Kal Xoyoi air 
avTov i~vpL$aivQvcnv dXrjOeis iv r\plv yiyvofxevor 
tyev8r) 8 orav 6 tolovtos Trap r/puv ypa/nptaTev? 
ypd\jsr], TavavTia toIs dXr/Oeaiv airily). 

IIPO. Ylavv fxev ovv 80K6L fioi, Kal diro8e^(opLai to, b 
^5 prjOevTa ovtco?. 

20. y K7ro8e^ov 8rj Kal €T€pov Srjpuovpyov r}p,a>v iv 
Tais y^v\al$ iv tco tot€ \povco yiyvoptevov. 

nPO. Tlva; 



I*]. KaKeiva a nepi tovt tort to. 
7ra6r)fjLa.Ta] i. e. to do^ao-TiKov, the 
judgment as concerned with 
sensuous perceptions. Below, 



because of its association with 
sense, it is called tovto t6 nd- 
6rjfxa. See Appendix D. 



4>IAHB02. 69 

39- 20. ZcDypdcfiov, 09 fJL€Ta tov ypappaTicrTrjv tcdv 
XeyopevcDv ewovas iv rfj \jfvxjj tovtcdv ypdcpei. 
I1PO. YIcds Srj tovtov av Kal wore Xeyoptev ; 
20. "Qtolv drf <fyecD$ J) twos aXXrjs alaOrjcrecDS 
ra Tore do^a^opceva Kal Xeyojxeva dirayaycDV tls rash 
c tcdv Bo^acrOevTCDv Kal XeyOevTCDV eiKovas ev avTCp bpa 
7T(os. rj tovto ovk eo~Ti ytyvopevov Trap fjplv ; 
riPO. *2(j)68pa jxev ovv. 

20. Ovkovv al fiev tcdv dXrjOcDV Soljtov kou Xoycov 
dicoves dXrjOels, al 8e tcdv \jsevdcov tyevdei? ; 10 
ITPO. YlavTairacrw. 

20. Et drj TavT bpOcDS eipr/Kafxev, en Kal ro6e 

€7T£ TOVTOLS aK€\jrCO/JL€0a. 

riPO. To irolov ; 

20. EI 7T€pl fJL€V TCDV OVTCDV Kal TCDV yeyOVOTCDV 15 

Tavff rjjjuv ovtcd iracrytLV dvayKaiov, wepl 8e tcdv /neX- 
Xovtcdv ov; 

ITPO. Uepl wiravTCDV piv ovv tcdv yjpovcDV 
wcravTCDs. 

d 20. Ovkovv at ye did Trjs yjsvxy? olvty)s rjdoval 20 
Kal Xvirai iXe^Orjaav iv toi? irpbcrdev cbs irpo tcdv 81a 
tov acDpiaTO? tjSovcdv Kal Xvttcdv rrpoylyvoivT dv, 
waff rjplv £vp,/3aw€i to wpo^aLpew re Kal to 7rpoXv- 
7T€icr0ai irepi tov pteXXovTa yjpbvov dvai yiyvopuevov ; 
riPO. * AXrjOecrTaTa. 25 



I. Za>ypd(fiov k. t. X ] As 
every act of the intellect is ac- 
companied by Imagination, if 
Opinion is compared to Writ- 
ing it must be to Picture- 
writing. 

16. ravff ovrco Trao-^eiy] This 
must refer to £u/i/3atW fiovkecrQai 

Kplveiv above, not to the ypdp.- 



fiara and ^coypacprjpara, which 
will be mentioned presently ; 
or else the same question would 
be asked twice. 'EXe^o-ay iv 
rots 7rp6a6ev, refers to to fiev 7rp6 
roov Tjdeeov iXTVL^ppavov rjBv, to fie 
7rp6 tcov \vTvr)p5)V <po[Sep6v Kal dX- 
yeivov, §. 18. 



70 



nAATQNOS 



As the 
Hopes of 
the vicious, 
i. e. their 
Imagina- 
tions and 
Opinions of 
future 
Pleasures, 
are Real 
but False, 
by parity 
of reason 
the present 
Pleasures 
that those 
hopes occa- 
sion may 
be False 
though 
Real. 



20. llorepop ovp ra ypdpp,ard re Kal fyoypatyiq- p-39- 
/xara, a crpuKpcp irporepop erlOepiep ep rjpup yiypeaOai, 
irepl jmev top yeyopora Kal top irapovra yjpovov icrrl, e 
irepl 8e top pLtWovra ovk earns ; 
5 I1P0. 1(j)6Spa ye. 

20. 'A pa a(j)68pa \iyeis, otl ttolvt earl ravra 
eA^lSe? els top enreira yjpopop ovcrou, rjpieis- 8 av Sta 
ttolptos rod filov del yepcopep iAmSoop ; 

nPO. Wavrdiracri peep ovp. f 
io XXIV. 20. "Aye Sr/, irpo$ toi$ pvp elprjpepoLs 
kol rode diroKpipai. 

IIPO. To TTolop ; 

20. AiKaio? dprjp kol evaefir}? kol dyaOo? wdpTcos 
dp ov 0eo<fii\r/9 earip ; 
15 riPO. Tlp^p; 

212. 1 1 oe ; aoiKo? re koli iraPTairacri kolkos ap 
ov tovpclptiop eKeipco ; p. 40. 

nPO. U&s 8 ov; 

20. UoXXcop ptrjp e\7rl8cop y coy eXeyopcep dprt, iras 
20 dpOpocuros yeptei ; 
nPO. Ti 8 oil ; 

20. Aoyoi purjp eiaip ep eKacrTOis rjpicop, a? ikwl- 
8a? opopbdtppep ; 
nPO. Hal. 

25 20. Kal 8rj Kal ra (paprdapara e£cQypa(j)r)p,e'pa, 
Kal Ti$ 6 pa TroWaKi? eavrcp yjpvaop yiypopcepop d(j)- 
Oopop Kal err avrco 7roA\d$ rjSopd?' Kal 8rj Kal epe- 



25. Kal drj Kai ra (pavTaar/jiaTa 
efaypcKprjiJLeva] The meaning of 
this and the previous sentence 
is : " What we call Hopes are 
Propositions and Pictures." As 
the text Stands, efaypacpTjfxeva is 



the predicate of (pavrdapara. 
Perhaps we express this suffi- 
ciently if we translate : " And 
the images painted :" i. e. " and 
paintings of the images." 



<DIAHB02. 71 

,40. ^coypacprjpevov avrbv avrco yaipovra o~(p68pa 

b KaBopa. 

IIPO. Tl $ oil ; 

20. Tovrcov ovv Trorepa (pcojmev toi? pjev dyaOols 
0)9 to 7ro\v ra yeypapcpeva TraparlOeaOai dXydrj 8id 5 
to OeocpiXeis dvaij tols 8e kccko?? d)? av to 7roXv tov- 
vclvt'ioV) 7] prj (poopev ; 

IIPO. Kai pdXa (pareov. 

20. Ovkovv Kai Tol$ kockoi? r)8oval ye ov8ev fjrrov 
irdpetcnv i^coypa(f)r]pevai, \jsev8el9 8e aural ttov. 10 

IIPO. Tl prjv ; 
c 20. tyevSeaiv dpa rj 8 ovals- Ta iroXXa ol irovrjpol 
yaipovaiv, ol 8* ayaOol tcov dvOpco7rcov dXrjOeaLv. 

IIPO. ' AvayKaLOTara XeyeLs. 

20. Elcri 8r] Kara tovs vvv Xoyovs xj/evSels- evis 
tolls tcov dv0pco7rcov y\rv)(als r)8oval, p^papaqpAvai 
pJvTOL tols dXrjOels' eirl to, yeXoLorepa' Kai Xvirai 8e 
onaavTcos. 

nPO. Elalv. 

20. Ovkovv rjv Soljafav pep ovtcqs del to} to 20 
irapairav 8ot;d{pvTL, p,rj eV oval 8e pL7j8e eirl yeyovoat 
puqS eV eoropevois evloTe. 

HPO. Udvv ye. 
d 20. Kcu Tama ye rjv, oip,ai, Ta direpya^ppeva 
So^av \j/ev8r) TOTe koi to yfsevScos 8oijd£eiv. rj yap ; 25 

npo. No/. 

20. Tl ovv ; ovk avTairo8oTeov toi? XvTrais re 

1 2. The falsely anticipated nation or Opinion, that is False. 

Pleasure in mistaken Hope may Socrates therefore does not 

be called, as here, False Plea- dwell upon this point, although 

sure. This is, however, an Protarchus allows the expres- 

inaccurate expression. It is sion to pass, 

not the Pleasure, but the anti- 27. ovk avrcmoBoTtoi/ reus \v- 

cipation of it, i. e. the Imagi- wais re Ka\ fjdovah rr)v tovtcov av- 



nAAT0N02 



Kal -qbovcus rrjv tovtcov avricTTpofyov etjiv iv eKelvois ; p. 40. 
IIPO. Um ; 

20. 'O? rjv pev ycdptiv ovtcd? del tco to irapdirav 
biraxrovv Kal elKrj yaipovTi, prj fxevToi eVi tois overt 
5 /xrj8* hri toIs yeyovocriv evlore, ttoWolkls t)l kcu tcrcos 
7r\€Lo-TctKi? eiri tois p,r)8e pbiXXovcri wore yevrjcrecrOai. e 
IIPO. Kal Tavff ovtcos dvayKaiov, (6 ^LcoKpare?, 

20. Ovkovv 6 avTOs Xoyos av etrj ire pi (f)6/3cov re 

10 KCU OvfAWV KCU TVaVTCOV TCOV TOLOVTCOV, G>S €0~TI KCU 

yjrevdi] irdvTa ra toicwtol ivloTe ; 
E[PO. Haw pkv ovv. 

20. Tt Si : irovrjpds So^as kcu xprjcrTa? aXXcos rj 
yjsevSeis ytyvopAvas eypptv elireiv ; 
15 I1P0. Ovk aXXcos. 

20. Ovt? rjdovds y\ oipuai, KaTavoovpuev a)? p. 41, 
dXkov Tiva rpoivov elcrl Trovrjpal ttXtjv rep -tyevSels 
eivai. 

ITPO. Udw fiev ovv ToivavTLov, co ^EcoKpare?, 
loelprjKas. crye&bv yap tco yjsevSei ptev ov irdw 7rovrjpds 
av tls Xvwas re Kal rjSovds Oelrj^ peyaXrj 8e dXXrj Kal 
iroXXfj av par ltttov eras ivoviqpLa. 

20. Tds (JL6V tolvvv 7rovrjpds rjdovds Kal did 
7rovrjplav ovcras Toiavras oXlyov varepov ipovpev, dv 
v5eri SoKrj vcov ray oe \jrevSels Kar ccXXov Tporrov iv 
rjplv 7roXXa$ Kal iroXXaKis iv over as re Kal iyyiyvo- 

TKTTpofyov egiv iv iicelvois ;] Com- predicates, " i. e. reality and 

paring iv eKelvois with iv tolov- groundlessness. The avrlo-Tpo- 

rois rial in the next section, we <pos egis, corresponding condi- 

must suppose that it refers to : tion, will be, that Pleasure and 

ovtcos fxev, pr) eV ovai 6e [xrjbe eVt Pain, as well as Opinions, (rov- 

yeyovoo-i ^778' in io-ofxivois (not rcav) are susceptible of these 

merely to tois nrj ovo-i k. t.X.) and predicates, 
translate : " in respect of those 



<MAHB02. 73 

p. 41. fxevas XeKTeov. tovtco ydp Icrcos xprjcropLeOa wpos ras 
b / 

KpL(T€LS. 

E[PO. Ilm yap ovk ; ehrep ye elaiv. 

20. 'AAA', co UpcoTap)(€ 9 eicrl Kara ye ttjv ifxrjv. 
tovto Se to doypta eoo$ av Kerjrai Trap r)plv, ddvvaTOv 5 
ctveXeyKTOv Srjirov ylyveaQai. 

I1P0. KaAwy. 

XXV. 20 Hpoo-LO-TCoueOa 8r) KaBamep aOXriTai TheJux- 

v ^ » x / taposition 

7TpOS TOVTOV OV TOV XoyOV. of Pleasure 

3f and Pain 

II PO. \00piev. 10 in Desire 

» A \ \ v j/ / /1 » 1 occasions 

20. AAAa fxrjv enropLev, enrep pLepvr)p,e6a, oXiyov False Opi- 
c ev tol9 irpocraev, co? orav at Xeyopievai eTrivvpiai ev gination, 

ps/v / x ~ v v - and Plea- 

rjp.Lv coo~i, Ol^cl apa Tore to orwpia Kai \oopi9 rr)$ sure. 

tyvyfjs tol? TraOrjpLacTL SielXrjTrTai. 

II PO. M.epvrjp,e0a, Kal irpoepprjOrj ravra. 15 
20. Ovkovv to puev ermOvpLOvv f)v r) tyvyfi toov 

tov crcopaTOS 1 evavTicov eljecov, to 8e tt\v dXyrjSova rj 

Ttva Sia ttolOos r)Sovr)v to aoopa fjv to irapeyppievov ; 
nPO. 3 Hv yap o&. 

20. HvXXoyitpv Srj to yiyvop,evov ev tovtols. 20 
nPO. Aeye. 

d 20. Ylyvercu tolvvv, biroTav r) TavTa, dpa irapa- 
KelaOai Xvrras re koi r)8ovd?, koi tovtcdv aicrOrjcreis 
afxa irap aXXr/Xa? evavTicov ovaoov yiyvecrOai^ o koi 
vvv Srj e(pdvrj. „ 25 

nPO. QalveTai yovv. 



5. tovto be to Sdy/xa k. r. X.] to eas, " Until this question is 

" As long as I hold this opinion settled, of course it must not 

(or, you hold the opposite opi- cease to be examined." 
nion) of course it has a claim 25. 6 kcu vvv drj ecj>dvrf\ i. e. in 

to be examined :" or, giving § 21, when Hope or the second 

with Badham a different sense kind of Pleasure was discussed 



74 EIAAT0N02 

20. OvKOVV KCU T08e etpTJTGLL KOLL CTWCDfJioXoyr)- p. 
fl€VOV TjfJLLV €IX7TpO(l6e K6LTCIL ; 

II PO. To iv olo v ; 

20. O? to fiaXXov re kcu t)ttov afi(j)(o tovtco 
5 Se-^eaOov^ Xvttt) re kcu r)8ovrj, /cat on tcov direlpcov 

ITPO. TSdfyYJTCLL' TL pLTJV \ 

20. Tls ovv fxqyavr) ravr opOcos KplveaOaL ; 
I1P0. 11^ kcu ttcos ; e 
io 20. Et to /3ovXr]p.a rjfuv tt\s Kplaecos tovtcov iv 
tolovtols rial hiayv&vai /3ovX€tcil eKacrTOTe, tls tov- 
tcov 7rpo$ dXXr)Xas fiel^cov kcu tls iXotTTCov kcu tls 
fiaXXov kcu tls crcpoooTepa, Ximr] re Trpos rjSovrjv kcu 
Xvirrj Trpos Xvirr/v kcu r)8ovr) Trpos rjSovr/v. 
15 I1P0. 'AAA' eaTL TOLVTct re tolcivtci kcu rj fiovXrjcrLs 

TYjS KpLCF€COS aVTT]. 

20. Tl ovv ; iv fiev o\j/€L to rroppcoOev kcu iyyv- 
Oev bpav ret fieyeOr] ttjv dXrjBeLav d(f)avl(jEL kcu yj/ev8rj p 
iroiei 8o^d(^ELv, iv Xvttcils cf dpa kcu rjSovcus ovk eaTL 
2QTCLVT0V tovto yLyvopevov ; 

I1PO. rioAu pkv ovv /JiaXXov, co ^coKpaTes. 

20. 'YiVolvtlov drj to vvvtco cr/JLLKpov e/uiTrpocrOe 
yeyovev. 

nPO. To ttolov XiyeLs ; 
25 20. Tore p.lv cll SoijaL ^evSels re kcu dXyjOels 
olvtoll yLyvo/JtevoiL tcls XvTras re kcu rjbovds apca tov 
Trap clvtcus TraOrj/iaTos dveTrlfXTrXacrav. 



IO. iv toiovtols rial dtayva>vatj 
"to determine such problems, 
questions, about them :" " to 
judge of them in respect of 



such predicates, attributes, re- 
lations." 'Ev indicates the pre- 
dicate of a proposition of which 
Pleasure or Pain is the subject. 



<MAHB02. 



75 



42. I1P0. ' AXr/Oearara. 

20. Nvp 8e ye avral 8id to rroppwOev re kol 
eyyvOev eKaarore pLeTa/SaXXopLevai OecopelaOai, kol 9 
a/na TL0ijJLepaL Trap aAA^Aay, al pcev rjbovcd rrapd to 
XvTrrjpbv p.el£ov? (jyalvovTcu kol a(j)o8poTepa^ Xdrrai 8* 5 
av 8id to Trap* rj8ova? tovvclvtiov eKeivais. 

riPO. ' AvdyKT) yLyvecrOai ret TOiavTa 81a TavTa. 

20. Ovkovv ocrcp /jlel^ov? rcof ovacov eK are pat kol 
iXaTTOvs" (paci/oPTcu, tovto anroTe\xop£vos eKarepoov to 
C (f)aiv6pL€V0V dXX* OVK Of 0VT€ glvto opOcos (fyaivofJievoviG 
epei?, ov8* av ttot€ to Ittl tovtcq pLe'pos ttjs i)8ovr)s 
kol Xvrrrjs ytyvo\xevov opOov re koi dXr)6es ToXfirjcreLy 
Xeyeiv. 

1IP0. Ov yap odv. 

20. Tovtcdv Tolvvv e^rj? o^ropceOa^ eav Tjj8e drrav- 15 
Tco/nev, rjbovds Kal Xviras \j/ev8eL? eri fiaXXov fj TavTa? 
(haivopuevas re Kal ovcras iv tois ^ois. 

UPO. Ho la? 81) koi ttcos Xe'yei? ; 

XXVI. 20. "EXprfral ttov ttoXXqlkis otl tyjs 
(jxucrecD? eKaaTcov 8ia<p0eipopLevr)s pcev o'vyKptaeat kol 20 

, cn / v v / v / / The Ab- 

Cl oiaKpcaecrL Kai irXr)p(ocreaL Kai Kevcoaeai Kai tlctiv sence of 

v/- v ./,' v> v >n *> v ><w bothPlea- 

avt;ai? Kai (pdiaeai Xvirai re Kai aXyrjdoves Kai oovvai sure and 
koi 7rdvO\ oTvocra tolovt bvopLor e^et, ^vpL^atvet yiy- statewhich 

/ * the disci- 

VOpLtVa. pies of He- 

ITPO-c Na/, T GLVTO. £lpY)Tai TTOXXCCKL?. ^5 may admit 

"C" £ ' v <• - / / rt /j to be pos- 

212. hii? oe ye ttjv ovt<ov (pvcnv oTav KaUtcrTrjTai, s ible. u 

10. To (fxuvo/jievov aXV ovk ov allowed that a False pleasure 

must mean the apparent plea- may be Real. In the sentence 

sure, therefore to eVi rovra fxepos above, to (paivofievov a\V ovk ov 

rrjs rjbovrls yiyvo/ievov means an- referred to an imagined future 

other pleasure occasioned by the or past pleasure which had 

former, as in Memory or Hope, never been enjoyed or never 

17. cj)aivo[xhas re Kal ovaas] would be, and therefore was 

ovo-as is added because he has Unreal as well as False. 



sometimes 
mistaken 
for Plea- 
sure ; an- 
other argu- 
ment that 
a Pleasure 
may be 
False. 



76 nAATON02 

ravrrjv av ttjv KaTaaracnv rjdovrjv direbe^dpeOa irap p. 42. 

rjfxcov avTCov. 

npo. 9 Op0&*. 

20. Tl d\ orav wept to crcopa firjhev tovtcov yiy- 
5 vopevov rjpLCov ff ; 

IIPO. Flore Se tovt av yevoiTo, co 2cok pares ; 
20. Ovoev 7rpo9 Xoyov eGTiv, co YlpcoTapye, b av e 
vvv rjpov to epooTr}(JLa. 
IIPO. TiSrj; 
10 20. &10TI ttjv epLrjv epcoTrjaLV 06 KcoXvei epe Siepe- 
aQat ae iraXiv. 
nPO. Uolav ; 

SO. Ei 8 ovv prj ylyvoiTO, co YlpcoTapye, (prjaco, 
to tolovtov, tl 7tot€ dvay«.alov €^ aVTOV 0"Vjl$aW€lV 



IIPO. M?) KLVovpevov tov acopaTOs e(f) ware pa 

20. OvTCOf. 

IIPO. ArjXov Srj tovto ye, co 2o)/c/?arey ? co? ovTe 
20 rjSovrj yiyvoiT av ev tco tolovtco 7rore out av tis 
Xvirrj. 

20. KaXXicrT ehres. dXXd yap, olpai, ToSe p. 43. 
Xeyeis, co? del tl tovtcov dvayKalov rjplv ^vp/3alveLv, co? 
oi aocpol cpacriv' del yap airavTa dvco re koi kotco pel. 

1. KaTda-raaiv] This term is changing in a recurrent cycle, 

used by Aristotle to define Plea- all things gradually passing 

sure in his treatise on Rhetoric : into their opposites and being 

vnoKeiadco f)fxiv elvai rrjv fjdovrjv reproduced in turn from their 

klvit\(tiv Tiva yl/vxrjs kcu KardaTacriv decay. If we imagine the 

dBpoav Ka\ aladijTrjv els rijv \mdp- plane of the circle of revolution 

xovo-av (pvviv, XvTrrjv Se Tovvavriov. to be perpendicular, we shall 

I. XI. He defines it differently understand why the change is 

in his Ethics and Psychology. spoken of as an ascending and 

24. del yap airavra ava re kcu descending, or movement up 

Karw pel] Heraclitus taught and down (6hbs ava> Karoo). 

that nature is perpetually That this was the image we 



<I>IAHB02. 



77 



43- ITPO. AeyovaL yap ovv, Ka\ SoKodal ye ov (fyavXoos 
Xeyeiv. 

20. YLoos yap av p}j (pavXoL ye ovres ; aAAa yap 
VTreKaTTjvai rov Xoyov e\r Kpepopievov tovtov fiovXopai. 
TyS* ovv Siavoovptat (pevyeiv, Kal crv pioi ^vpi<pevye. 5 

nPO. Aeye owrj. 

20. Tavra ptev tolvvv ovtcd? earco, (f)copev 7r/w 
tovtov?. crv o* anroKpivai' rrorepov del rrdvra biroaa 
b ivacryei tl toov epAj/v^cov^ ravr alaOdverai to irdayov, 
Kal ovr av^avopievoi XavOdvoptev -qpas avrovs ovre io 
tl toov tolovtoov ovdev TTacrypvres^ f) 7rav rovvavrlov ; 
oXlyov yap rd ye roLavra XeXrjOe rrdvff rjpLas 1 ; 

nPO. ' Airav Srj7Tov rovvavrlov. 

20. Ov tolvvv KaXco? YjfjLLV eiprqrcu to vvv Srj 
prjOev 009 al peraftoXal Karoo re Ka\ avoo yLyvopevaLi^ 
Xviras re Kal rjSovds aTrepyd^ovraL. 



may gather from the following 
passage of Diogenes Laertius, 
from whence we may also learn 
that the transmutation of ele- 
ments, which we find in the 
physical theories of Plato and 
Aristotle, was originally an idea 
of Heraclitus. Ken Tr)v pera- 
(3o\r)v 686v aval Karoo, tov re koo~- 
fiov yiyveaBai Kara ravrrju. tvvk- 
vovpevov yap to Trvp i^vypalveaOai 
o~vvio-Tapevov re yiyveadai v8cop ) 
nrjyvvpevov 8e to v8a>p els yrjv Tpe- 
TrecrOai' Kal ravTrjv 686v eVt to 
Kara) rival . irakiv re avTrjv Tr)v yrjv 
XriaOai) e£ rjs to v8a>p yiyveaOai, 
€K 8e tovtov to. Xonra, o~x^86v 
Ttavra enl ty)v dvaOvplaaiv dvdycov 
tt)v drro Ttjs daXaTTrjs' avrrj 8e 
£o~tiv r) eni to a.VG> 686s. ix. J. 

" Change he called a road up- 
wards and downwards, and Na- 
ture a movement along such 
a path. Fire liquefies by 
condensation and compression 



into Water, and Water soli- 
difies into Earth ; and this is 
the downward road. Earth 
dissolves into Water, and from 
Water the rest is reproduced, 
evaporation from the ocean 
being the process by which the 
reproduction is explained ; and 
this is the upward road." 
Air is not mentioned here, but 
we find it in another passage, 
from whence we may infer that 
the Heraclitean elements were 
the four afterwards received. 
^vxwi OdvaTOs v8cop yeveaOai, 
vbaTL 8e ddvaros yrjv yeveadai, eK 
yrjs 8e v8a>p ylyveTai, i£ v8aros 8e 

yjfvxr). Clem. Al. Strom. 6, p. 
624 C. " The death of Air is 
the birth of Water, the death 
of Water the birth of Earth, 
the death of Earth the birth of 
Water, the death of Water the 
birth of Air." 



78 IIAAT0N02 

nPO. Ti wv ; p . 
20. <0c? earaL KaXXiop kcu apeTriXr)TTTOTepop to c 
Xeyofxepop. 

npo. n^; 

5 20. 'O? at /xez/ jxeyaXat peTa/3oXal Ximas re kcu 
r]8ovas ttolovctlp rjfuv, al cT av fxerpLal re kcu o-fiiKpcu 
to TrapciTrav ovSerepa tovtcop. 

II PO. 'OpOoTepov ovtcos r] ' Kelpcos, co ^ooKpares. 
20. Ovkovp el TavTa ovtco, tvoXlp 6 pvp 8rj prjdeh 
loptoy av 7]kol. 

npo. now; 

20. tV Q^ olXvttop Te kcu ctvev ^apfiopcop e<papLep 
elvai. 

II PO. ' AXrjOiaraTa Xeyei?. 

J 5 212. 'EsK &») TOVTCOP TlOcidlAeV TpLTTOVS Tj/MP ^LOV?, 

eva peep tjSvp, top 8* av XvTrrjpov, top <5' eva pnqbeTepa. d 
rj ircos ap (pair}? crv wepl tovtcov ; 

II PO. Ovk aXXcos eycoye fj ravTi], Tpels eipai tov$ 
fitovs. 

so 20. Qvkovp ovk ap eiT] to prj XvirelcrQal ivore 
Tairop tco yalpetv ; 

ITPO. Ucos yap ap ; 

20. 'Oirorav ovv aKOvarj^ co? rjSiGTOV ttolvtcov 
IcttIp dXv7rco? SiaTeXeip top filov airavTa, tL to& vtto- 
2 5 Xapfidvets Xeyeiv top tolovtop ; 

nPO. 'HSv Xeyeiv (fialveTai epioiye ovto9 to per] 
XvirelaOat. 

20. Tptcop ovp ovtcov rjpuv, covtlvcov (BovXei, T$ei, 
KaXXlocTLP tva opo/iaai ^pcofxeOa, to p.ev yjpvcrov, to cf e 
d>°dpyvpop, TpiTOP 8e p.r)SeTepa tovtcop. 



5. al fxev [xeydXai, &c. See the passage from the Timieus 
quoted in the note, p. 31, d. 



<*>IAHB02. 



79 



p. 43- IIPO. K.6LTOU. 

212. To Se fjbrjSerepa tovtcov ecrff rjpuv owcos 
Barepa yevoir av, xpvcrbs' rj apyvpos 5 
IIPO. Kat it cos av ; 

20. Ovcf apa 6 /jl€<to? /3/os* rjdvs 1 y XvTrrjpbs' Xeyo- 5 
pcevos 6 POODS' av wore ovr el do^dfyi tls, So^ol^olto, 
ovt el XeyoL, Xe^Oeirj, Kara ye rbv bpObv Xbyov. 

IIPO. news* yap av ; 

20. 'AAAa fArjv, co eralpe, Xeyovrcov ye ravra Kai 
p. 44. Scijatpvrcov alcrOavopieOa. i< 
IIPO. Kat pidXa. 

20. Hbrepov ovv Ka\ ^aipeiv oiovrai Tore, orav 

pLTJ XvTTCOVTaL \ 



7. Kara ye rbv opObv \6yovj 
6p66s \6yos generally means 
" right reason, " but here, as 
there is an evident allusion to 
the antithesis established above 
between \6yos and Sd£a, it is 
used by a sort of play upon 
words for " right speech." The 
thought that the absence of 
Pain is mistaken for Pleasure, 
and that which is expressed be- 
low, that the intensest Plea- 
sures are alloyed with Pain, 
and, in general, the Falseness of 
these Pleasures, is developed in 
the Republic, the same defini- 
tion of Pleasure being assumed 
as was given above. The in- 
termediate state, the absence of 
Pleasure and Pain, is compared 
to a middle point, the ascend- 
ing from which is true Pleasure, 
and descending true Pain : but 
the rising to the middle from a 
lower point, or the renovation 
of the impaired bodily frame, is 
not genuine or true, but only 
apparent Pleasure. "A0pei on 

ovbe 7rava\rj6r)s icrnv rj tS>v aXXav 



rjSovrj 7vkr}v tj}? rov (ppovipov, ovde 
Kadapd aXX' i(TKiaypa<prjpevr] tis, 
cos eya> 8oko> /xoi tg>v aocp&v rivos 
dicrjKoevai. . aXXd pevroi, ehrov, at 
ye diet tov crcoparos eVi ttjv ~^VXV V 
reivovcrai Kai \eyop.evai fjdovai, 
o-^eSoi/ at TrXelarai re Kai p.£yi- 
crTac, tovtov tov e'lftovs eicrt, Xyncov 
rives diraKkayai . . . dp' ovv ovk avdy- 
KTj Ka\ fjdovals crvveivai pepiypevais 
\v7ra1s, eldaXois rrjs d\r)6ovs f]8ovrjs 
Ka\ io-Kiaypaty-qptvais, virb rrjs nap' 
dXkfjXas Becreojs diroxpaivopLevais 
(bare a(po8povs enarepas (palveaBai * 

9? P- 583. " No Pleasures but 
those of the wise are quite true 
or pure, but painted imitations, 
as I think I have heard from 
some Philosopher . . . For the 
Pleasures, so called, that come 
to the soul from the body, the 
most numerous and greatest, 
are of this sort, deliverances 
from Pain... Does it not follow 
that they are mixed with Pain, 
and merely phantoms of Plea- 
sure, and painted copies exag- 
gerated by juxtaposition 1 " 



80 



nAATONOS 



The same 
school that 
has defined 
Pleasure to 
be the as- 
suagement 
of Pain, 
has direct- 
ed our at- 
tention to 
the fact 
that the 
Greatest 
Pleasures 
are those 
which are 
Morbid 
and In de- 



ll PO. <&a<r\ yovv. p. 44. 

20. OvKOVV OlOVTOLL TOT€ )(alp€LP' 01) yctp OLV 

eXeyov irov. 

IIPO. Klv8w€V€l. 

5 20. tyevSfj ye pj]v Sofjd^ovcri irepl tov yaipeiv, 
ehrep \cDpis tov per) XvTreicrOcu kou tov yaipeiv rj (j)vo~is 
eKarepov. 

IIPO. Kal ptrjv \copL9 ye v)v. 

20. Ylorepov ovv aipCDpueOa Trap rjplv ravr elvai, 
™ KaOdirep apri, rpla, rj Svo pcova, Xvirrjv pkv kolkqv b 
toIs dv0pcQ7roi9, Trjv cf aTraXXayrjv tcdv Xv7Tcdv, avrb 
tovto dyaffov ov, f)8v TrpoorayopevecrOaL ; 

XXVII. IIPO. YIcds 8rj vvv tovto, co 2co- 
KpaT€$, epcoTCopeOa v(f) rjpcDV olvtcov ; ov yap pcav- 
*5 Odvto. 

20. "Ovtcds ydp tov? 7roXepLLOv? <$>iXrjf3ov TOvSe, 
co HpcDTap)(e, ov piavOdvei?. 

IIPO. Aeyeis 8e ai)T0V9 Tivas ; 
20. Kal pidXa Seivov? Xeyopevovs tol irepi (pvcriv, 
20 ol to irapamav rjSovd? ov (pacriv elvai. 
IIPO. Tlptyv; 

20. Av7tcdp TavTa? elvat Trdcras a7ro(j)vyd? a? vvv c 
ol 7rep\ <l>lXr}f3ov rjSovd? eirovopa^ovcrLv . 



2 2. Kat \xaka feivovs Aeyo/xe- 
vuvs k. t. A.J It is not known 
what school are alluded to. 
Antisthenes and the Megarici 
have been suggested, but we 
have no positive testimony that 
either defined Pleasure to be 
the Absence of Pain. Besides, 
the advocates of this tenet are 
said to be eminent in Physical 
science. Now we are expressly 
told that Antisthenes abstained 



from Physical speculation : 'Ape- 
(TKei ovv avrois (rois Kwacols) tov 

XoyiKOV Ka\ TOV (pVO-LKOV TOTVOV 7T€pi- 

mpeiv. ..fJLOVO) heTrpocrex* LV TarjOucto. 

Diog. L. 6, 103 : and the affinity 
of the Megarians to the Elea- 
tics, with their logical subtleties, 
which procured them the name 
of Sophists, 'Epio-TiKol, makes it 
improbable that they were 
addicted even to abstract Phy- 
sical speculations. 



<E>IAHB02. 81 

. 44. II PO. Tovtol? ovv rjjxas irorepa welOecrOaL {;v/jl- 
fiovXeveL?, rj ttcos, 00 ^coKpotTe? 5 
c 20. OvKj aAA* cocnrep pavrecri 7rpoa\prjo~6aL tlctl, 
fxavrevofxivoL^ ov reyyrj dXXd tlvl 8va\epela (pvaecos 
ovk dyevvovs, Xlav fxeixLcrrjKOTCdV ttjv rrjs rjdovrjs 8v- 5 
vapav koll vevopLLKOTcov ovdev vyies, ware koll olvto 
tovto avTrjs to eiraycoyoVy yorjTevfia, ov^ rjSovrjv, eivat. 
A tovtols fxev ovv tolvtol dv tt poo~yjyr]Q~ cllo 9 aK€\j/dpevo? 
€TL KOLL TaXXa OLVTCDV 8vcr)(€pdo-/jL0LTa' /xeTOL Se TOLVTOL 
at ye /jlol 8okovo~lv r)8ova\ aXrjOeis eivaL, 7T€vct€l, tva\o 
i£j djjL(pOLv tolv XoyoLV crKeif/afxevoL ttjv 8vva/xLv avTrj? 
TrapaOcojieOa wpos ttjv Kpbrw. 
IIPO. 9 Op0m XeyeLs. 

20. M.€TGt8L0dKCOfJL€V 8rj T0VT0V9 &><77Te/) ^Vflfld^OV^ 
KOLTCL TO TT)? 8vO")(€peLaS OLVTCDV l^VO?, ol/JLOLL ydp TOL- *5 

6v8e tl Xiyuv olvtov?, dpyofxivovs ttoOIv dvcoOev, cos 
e el /3ovXr)0€Lp.€i> otovovv el8ovs ttjv (pvcrLv [Sew, otov 

TTjV TOV 0~KXr]pOV, 7T0T€p0V els T€L OrKXrjpOTOtTa 0L7TO- 

(3X<E7TOVTes ovtcos dv pdXXov avvvorjaaLfiev rj irpos tol 
7roXXoaTc\ o~ kXtjpottjtl ; Sel 8r/ ere, co YlpcoTap)(€, 20 
KaOdfirep e/iol, koll tovtols tol? 8vo-\epalvovcrLV oltto- 
KpLvecrOaL. 

I1P0. Tldvv puev o\)V) koll Xeyco ye clvtols otl irpos 

TOL TTpCOTCL fJL€y€0€L. 

6. vevoixiKorcov ovdev vyies] 
wyies does not mean " salu- 
brious" or "salutary," but "ge- 
nuine," "solid," "real," as op- 
posed to " hollow," " counter- 
feit," "illusory." 

24. This postulate, as imme- 
diately interpreted, is incon- 
sistent with one presently made, 
p. 53, a, b, c, which must be 
regarded as Plato's own opin- 
ion : that, to discover the true 

M 



character of any element, we 
must examiDe it, not in its 
greatest masses, which may pos- 
sibly be impure, but, in _its 
state of purity, and when all 
foreign elements have been com- 
pletely eliminated. This axiom, 
indeed, is the basis both of in- 
duction and of scientific deduc- 
tion, the one isolating the phe- 
nomenon, the other the idea or 
law. 



82 nAAT0N02 

20. Ovkovv el Kal to rrj? rjdovrj? yevos ISeiv p. 44 

7]VTLvd 7TOT6 tyei (pVCTlV /3ovXr)@€L/uL€l> , OVK €L? T0L9 7ToX~ 

AocrTas rjdovds 1 aTrofiXe7TTeov ctAA* els' rot? aKpoTaras p. 45 
/cat cr(po8pOTaTas Xeyopevas. 

[IPO. Ha? aV crot ravrrj avyyx£>povr) ra vvv. 

20. 'A/)' ovv al Trpoyetpoi dmep Kal fieyicrTai tg>v 
tjoovcov, b Xeyoptev rroXXaKi?, al ire pi to acopid elaiv 

OLVTOLL j 

II PO. Tim yap ov ; 
> 20. Worepov ovv fxeltjovs elal koll yiyvovTai ivepi 
tovs Kapvovras ev reus voaois rj 7repl vyialvovras ; 
evXajSrjOcopLev Se prj TrpoTreTcos aTTOKpLvopevot 7rrala(o- 
ptev Try > toluol yap to~cos (paipiev av irepl vyialvovras. 

nPO. Ei K 6?y€. 
; 20. Tl $ ; ov^ avr at tcov tjSovcov vTrepfiaXXovaiv, b 
(bv av Kal imOvfiLaL pLeyiarai irpoylyv^vrai ; 

I1P0. Tovto piv dXrjfles. 

20. 'AAA' ov\ al irvpeTTOVTes koi ev toiovtols 
voarjpaatv eyppevoL paXXov 8L\j/coaL Kal piyovo~i v Kal 
iravra oiroaa Sia rod acopLaros' elooOacri irdayeiv^ 
pcdXXov t ivdeia ^vyylyvovrai Kal a7ro7rXrjpovpi€vcov 
pceifyvs rjdova? layover iv ; 7) tovto ov (^rjorop,ev dXrj- 
6e$ elvai ; 

UFO. Yldvv pkv ovv vvv pr)0ev (fyaiverai. 

5 20. T/ ovv ; opOoos av (patvolpLeOa Xeyovres cos* u c 
tls tol$ peylaTa? rjoova? ISeiv ftovXoiTO, ovk el? vyieiav 
aXX y els voaov lovras Set GKOireiv ; opa Se, prj pe rjyfj 
8iavoovp,€vov epcorav ere el ttXelco yaipovcriv oi a(j)68pa 
voaovvTfs tcov vyiaivovTcov, aAA' olov peyeOos p€ 

o^rjTelv rjdovrjs, Kal to a(f)6bpa irepi tov tolovtov irov 
rrore ylyverat eKao~TOTe. vorjaac yap Seiv (papev rjvTiva 
(pvaiv eyei Kal Tiva Xeyovacv oi (pdcrKOVTes pnqS eivai d 
to irapaTrav avrr/v. 



<MAHB02. 83 

p. 45. nPO. 'AAAa o~)(eSbv eVo/xat rco Xoyco crov. 

xxv] 11. m Ta^a, CO YlpCOTClp)(€, OV^ TjrrOV Ifwecon- 

Oei£€l?. OLTTOKplVei yap ev Vppei fl€l(pVS vfiOVaS, OV instance of 

v , ./ , /ft ft\ v - <r these we 

7TAELOV9 Aeyco, rco acpoopa oe kcu rco ptaXXov vrrepe- shall see 

/ t ~ ,\ > ~ /, nf <x \ / how de- 

Xovcras opas rj ev rco acocppovL picp ; Xeye oe irpoae- 5 pendent 

\ ~ the Plea- 

Xcov rov vow. sure i s 

IIPO. 'AAA' epiaOoV O XeyeiS. KOI 7ToXv rb 8ia- antecedent 

1/ t ~ \\ \ /. / \ e and conco- 

(pepov opco. rov? p<ev yap acoeppovas ttov Kai irapot- m it a nt 



e puafypLevos errlaryei Xoyos eKaarore, 6 rb p.rj8ev ayav 



how 



Mixed the 



7rapaK€A€vofA€vo$, cp Treiuovrar ro oe rcov acppovcov I0 resu i tan t 
re koL vfipicrrcov pi^pi \mvlas r) crcpodpd rjdovr) Kare- sensation 
Xpvcra Trepifiorjrovs direpyd^erai. 

20. KaAcoy* Ka\ ei ye rave? ovrcos e^ei, SijXov 
cos ev nvi 7rovrjpla \jsv)(r}? koi rov acofxaro?, dXX* ovk 
ev dperrj pceyiarai p,ei> rjdoval, pteyLarai 8e Kai XvTrai 15 
yiyvovrai. 

nPQ. Yldvv fxev ovv. 

20. Ovkovv rovrcov rivas wpoeXopievov del ctko- 
TTeiaOai, rlva irore rpbivov eyovcras eXeyopcev avras 
elvai p*ey terras. 10 
p. 46. IIPO. 'AvdyKT], 

20. 1lk.6tt€L 8r) rds rcov roicovde v oar] pear cov 
r)8ovds, riva wore efcoven rpoirov. 

IIPO. Tlolcov; 

20. Tec? rcov acryiqpLOVcov , as ovs eliropLev Sva\e- 15 
pel? fucrovcri TravreXcos- 

npo. Uolas; 

5. 6 napoipia^opevos Xoyos] 

rjv Aa<e8aipovios Xihcov o~o(pos, os rdS' eAe^e, 
firjdev ayav. Kalpco navra TrpoaecrTL Ka\a. 

Theognis has expressed the same : 

firjdev ayav o-nevdeiv' iravr^v fiecr apiara' Kai ovrcos 
€%eis livpv dperrjv rjv re Aa/3ea> ^aXeTroj/. 

M % 



84 EIAAT0N02 

20. Olov ra.9 rrjs' yjscopas lacreis tco rplfieLV, Kal p. 46. 
oaa Toiavra, ovk aXXrjs deopteva cpappid^ecos. tovto 
yap Srj to ttolOos rjpuv, co 7rpos Oecov, rl irore (pcopcev 
eyyLyveaOai 5 irorepov r}8ovrjv rj Xvirr]v ; 

5 IIPO. HvpLpUKTOV TOVTO y ap\ CO !ZcOKpaT€?, €OLK€ 

ylyveaOal tl kolkov. 

20. Ob pkv 8r) <&L\r}fiov ye evtKa TrapeOifxrjv top b 
Xoyov' aXX avev tovtcov^ co YlpcoTap)(<E, tcov rj8ovcov 

KCti TCOV TOLVTCLLS CiT OfJUEVCQV ^ (XV flTj KOTO(j}0COCTL, <T)(€§OV 

10 ovk av ttot€ 8vvalpie6a 8iaKpLvacrdai to vvv £77701*- 
p&vov. 

IIPO. Ovkovv freov eirl tgc? tovtcov ^vyyevels. 
20. Tay iv rfj filf-ei Koivcovovcras Xeyeis ; 
I1P0. Haw pip ovv. 
15 20. Yilcri toLvvv filijeLS ai piv Kara to acopa ii/ 
amols rols acopLaaiVj at 8 awrjs Trjs \jsv)(fjs ev tt) 
faXV) ^ a ^ T V? ^XV^ KaL T °v crcopiaTOs dvevpr/- c 
aop,€v \v7ra? rjSovais p>iy6do~aS) totI pkv v)8ovas tol 
^vvapccpoTepa tot€ 8e Xviras eiriKaXovpiivag. 
,0 FIFO. Urn; 

20. 'Qirorav iv rrj KoracrTaau tls rj rrj 8ia(p- 
60 pa TavavTia apa rraOrj naayrj^ wore piycov Oeprjrat 
Kal QeppLawopievos evloTe \jsv)(r)TaL, (j]tcov, olpai, to ptv 
e)(€us 9 tov 8' arraXXaTTeaOatj to 8rj Xeyojxevou TrtKpco 
2$yXvKv pLepLiypcevov, pteTa 8vcra7raXXaKTia? irapov, 
ayavaKTTjCTLV Kal vo~T€pov ^vvTacriv ayplav iroLei. d 

24. ^vvraa-iv ayplav rroiet] ijvv- sion, " vultum, frontem, astrin- 

racnv (see a-vvTeivei below) is the gere, diffundere." But from the 

reading of the best MSS. Stall- line of Euripides, TOV VVV (TKV0pa)- 

baum prefers gvarao-iv, referring nov Kal £weo-Ta>Tos cppeveov, Ale. 

to expressions common to Latin 809, it appears that gvo-rao-is ex- 

and Greek, like Cicero's " ef- presses a sullen, gloomy, moody, 

fusio animi in lsetitia, in dolore or pensive state, not excite- 

contractio," metaphors derived ment, tension, fury, which the 

from the outward signs of pas- context requires. 



<*>IAHB02. 85 

p. 46. IIPO. Kal fiaX dXrjOes to vvv Xeyopievov. 

20. Ovkovv al TOiavrai pii^eis al pcev e£ tcrcov 
elcrl Xv7rcov re Kal rjSovcov, al S e/c tcov erepcov 
7rXei6vcov. 

UPO. Ylcos ydp ov ; 5 
20. Aeye Srj tols pcev, orav irXeiovs Xvirai tcov 
r)8ovcov ytyvcovTai, tols ttjs \jscopas Xeyopiivas vvv 8rj 
ravras elvai Kal ras tcov yapyaXicrpicdv, birorav evTOs 
to {jeov fj Kai to (pXey/jLalvov, Trj Tpi\j/€i Se Kal ttj 
Kvrjaei pur) ecpiKvrjTai tls, tol 8 emTroXrjs piovov Sea- 10 
e \erj' Tore (pepovres els Trvp avTa Kal els TovvavTiov 
aTroplais pceTa/3aXXovTes , evlore dpuq^avovs rjSovas 
rore Se TovvavTcov tols evTos wpbs tols tcov e£co 
Xinras, rjdovas, ^vyKepaaOelaas , els biroTep av pe^y, 
irapeaypvTO, rep to, avyKeKpipceva f3la Siayelv fj tol 1 5 
P-47- SiaKeKpLpceva crvyyew Kal bpiov Xv7ras rjSovals irapa- 
TiOevai. 

nPO. 9 AXr)0eo-rara. 

20. Ovkovv oiroTav av TrXelcov rjSovrj Kara tol 
TOiavTa iravTa i;vjipu)(0r}, to /xeV vTropLepLiypievov ttjs 20 
Xvtttjs yapyaXl^et re Kal r/pepta dyavaKTeiv iroiel, to 
*8 av ttjs rjSovrjs woXv 7rXeiov eyKeyypkvov crvvTeivei 
re Kal evLore 7rr]Sav iroiel^ Kal iravTola pkv ypcopiaTa, 

8. yapyakio-ficov] Tingling, sure, and sometimes the reverse, 

internal throbbing or irritation, mixed with pain or pleasure of 

It is described in the next sen- the outer parts as the balance 

tence, but it is not obvious what may incline." Ilpbs ras ra>v e£<» 

ailment is meant. Xvnas, rjdovds, is an asyndeton 

10. Kvrjcreij Heusde's conjee- for npos rds tcov e£a> Xviras fj f)8o- 
ture for the Kivrjaei of the MSS. vas, of which els oirorep av peyjrrj 

1 1 . Tore (pepovTes—napeaxovTo] is an epexegesis. Of course 
" then, by exposing the external Xvnas corresponds to the pre- 
parts to fire, or rushing back for ceding rfiovds, and the second 
the chance of relief to the extreme fjdovds to rovvavr'wv. SvyKepao-- 
of cold, the sufferer occasions to Oeia-as agrees with the first 
the inner parts excessive plea- rjbovds. 



86 riAATONOS 

wavTOia Be cryrnxara, iravroia Se irvev\xara dnepya^o- p. 
fievov Tracrav eKirXrj^Lv kcu /3oa? peer dcPpocTvvrjs 
eve py cc^erai. 

nPO. MaAaye. b 
5 212. Kat Xeyeiv ye, co eraipe, avrov re irepi eav- 
rov 7roiei kcu 7repl dXXov, oo? ravrais rai? rjbovcds 
repTro/jiepos' olov drroOviqaKei' koli ravra? ye drj rrav- 
TcvrraaLV del pteraSicoKei roaovrco ptaXXov, ocrco dv 
aKoXacrrorepo? re kcu d(ppovecrrepo? cov rvyydvr^. 
iokcu KctXeL hrj pueyicrra? ravra?, kcu rov ev ravrai? o 
ri /naXiar de\ £covra evdaipioveararov KarapiOfxelrai. 

nP12. Yldvra, co ^coKpare?, rd crvfifiaivovra 7rpos 
rcov ttoXXcov dvOpcorrcov els 86tjav 8ie7repava? : c 
212. Yiepl ye rcov r)8ovcov, co Ylpcorap^e, rcov ev 
1 5 rots* KOivois TraOrjixacnv avrov rov acopiaro? rcov eiri- 
iroXrj? re kcu evro? KepaaOevrcov' 7rep\ 8e rcov ev 
yjrvxf) crcopiari rdvavrla IjvpifidXXerai, Xv7T7)v re dfia 

7T/)0? TjSoVTJV KCU Tj8oVY]V TTpO? Xv7T7]V, COCTr &$ [llaV 

d/jL<porepa Kpdaiv lev at, ravra epnrpocrOe piev 8irjX- 
voOofxeVy go? OTrorav av Kevcorai rrXrj pcoaeco? ewiOvpiei, 
kcu eXirl^cov fiev yaipei, Kevov/nevo? 8e dXyei, ravra 
8e rore jiev ovk ep.aprvpdpieOa, vvv Se Xeyo/nev, cos d 
^v^rjs" 7rpo? croofia 8ia(f)epopievrj? ev Tracri rovroi? 7rXrj- 
Oei dprj^avoLs overt fiiijis fiux, Xv7rr]? re kol rjdovrj? 
25 ^vpnriTvrei yevofxevrj. 

I1P12. KtvSvvevei? bpOorara Xeyeiv. 
We have XXIX. 212. "Er* rolvvv rj/juv rcov fxl^ecov Xvirr]? 

aminedtwo re KOLI TjSoVT]? Xoi7TT) [lid. 
kinds of 



1 6. nepi de to>v iv tyvxti a< ^~ 
/xari] The text is corrupt. 
The sense requires something 

like 7repi Se twv ev af? ^vx*?; 01> ? 



nepi de tcdv ore ^^XVj < ^ ;c * • 
" about the Pleasures where the 
soul," &c. 



<t>IAHBG2. 87 

47. ITPO. Tloia, (py?; Mixed 

■^r^ *tt ,v N / v < * \ \ ' \ Pleasures : 

2,12. riv avrr/v rrjv yvyrjv avrr) 7roAAaKL9 Aa/x- those in 

/-) / / 3/1 which both 

paveiv crvyKpacrLV e(pafiev. the Plea- 

nnn tt ~ s - > > \ -> / sure and 

U.ri2. llco? ovv or/ rovr avro Aeyop^ev ; the Pain 

© 20. 'Opyrjv kcu (j)6/3ov koll ttoOov koll Oprjvov $ realfand 

v 3 ' v y~ \ vjl/i' \ <•/ /-» those in 

Kan epcora kou (jqAov koll (p&ovov koll oaa roiavra, which one 

dp ovk avrrjs rr/9 ^vy^s rldecraL ravra? Xviras c^oreai* 8 

' . the other 

/ cz/cti , Mental ■ 

IIPQ. "Eycoye. > ^ / ^ S" d 

20. Oukoiw avras r)8ovcov uearas 1 evpr)o-oi±ev 10 sensations 

' ' ' remains, 

dprj^avOiW : rj 6Vo/xe#a viropLpLvr/aKecrOaL to thosewhich 

OS* r €(f)€r}K€ 7ToXv(j)pOvd 7T€p ^aXeTTrjvaL, ^ purely 

re 7roAu yXvKLcov ueArro? KaraXeL^ouevoLo, ifweex- 

\ \ > ~ / / f\» / amine as 

48. KOLL T0L9 kv TOL? 6p7)VOlS KOLL TToOoiS TjSovaS €V AV7TCUS an instance 

v \ ' ' of these the 

ovo~a$ dvaptepLLypeva? ; 15 emotion 

IIPO. Oltc, aAA' ovtco ravrd ye kou ovk aXXco? tends the 

»\ *• r% f t perception 

av cv\±paivoi yLyvo/neva. oftheLu- 

^<-» iz v > v ' > z) ' * dicrouswe 

212. J\«t kgu ray ye rpayiKas uecoprjaeis, orav shall find 

e/ , / , that it al- 

apa yaipovTts KAacoai, pcepLvqaaL ; ways con- 

nnn rrV v tarns a 

liJrii. li Of ; 20 Mixture of 

vo rr\^ 5? > - Ss/ f - contrary 

212. irjv o ev rats' kco/jLcdoicus oiauecriv r)p,oov Trjs feelings. 
tyvxfjS) dp olaff co? ecTTL Kav tovtols fu*l;is Xv7rr)$ re 
koll rjdovrjs 1 ; 

IIPO. Ov 7TOLVV KOLTOLVOtt. 

b 20. YlavTOLTTaaL yap ov padLov, co YlpcDTapye, kv 25 
roJro) ^vvvoeiv to tolovtov eKaarore ttolOos. 

EiPO. Ovkovv coy y tOLKtV kpoL. 

20. Ad/3cD/JL€i> ye px\v avro roaovrcp /xaAAoz/, oo-o) 
GKOTeLvorepov kaTLv, Iva Ka\ kv cLXXols paov Kara- 
pLaOeiv tls oloy r fj fxi^LV Avirrjs re koi -qftovrjs. 30 

FIPO. AeyoLs av. 



88 IIAAT0N02 

20. To tol vvv 8rj piqOev ovofia (j)6ovov wore pa p. 

XvTTYjV TLVOL yftV)(f]S 0r}(T€l?, T] 7TCOS 1 

nPO. Ovrm. 

20. 'AAAct pcrjv 6 (j)6ovu>v ye liri kolkols toIs tcov 
sweXa? rj$6f±evo$ avatyavrjaeTai. 

fIPO. 20oo/>a ye. c 
20. KaKov purjv ayvoia Kal tqv St) Xeyoptev afteXre- 
pav e^iv. 

nPO. T/ firjv ; 
io 20. 'Ek St) tovtcqv ISe to yeXolov t}vtlvcl fyvcriv 
e X ei. 

nPO. A eye fiovov. 

20. "Ecttl Srj Ttovrfpla pev ti? to Ke(paXaiov 
e^eco? tivos enTiKXr)v Xeyopceurj' Trjs & av 7rdar)? Trovrj- 
15 plas ecTTi TOvvavTLQV 7ra6os eypv rj to Xeyop^evov vtto 
tcov ev AeA0oZs* ypapLptaTcov. 

E[PO. To yvu)0L aavrov Xeyeis, co ^2toKpares ; 
20. "Eycoye. tovvolvtlov pajv eKetvco SijXov otl to d 
puySapLr) yiyvoocTKeiv olvtov ^Xeyopcevov vtto tov ypdpc- 
zo pLOiTos^ av elrj. 

nPO. Tl firjv ; 

20. 'O YlpcoTap^e, 7recpco 8rj avTO tovto Tpi^r} 
repiveiv. 

13. *E<tti Br) novrjpLa, &c. IIo- species from another. So in 

wqpla tls et-eeos vivos, is used for the Timseus : depos to p,ev eva- 

cidos ri TTOvqpas exeats twos, " a yeararov iniKkrjv al6r)p Ka\ovp.epos 

subdivision of a Species of vice." 6 de do\epa)TaTos opiKkrj re Kal 

See below : rj p,r) (ficopev rr)v ra>v ctkotos, erepd re dvatvvpa e'tdrj. p. 

cplXcov e£iv ravrrjv orav e^iy tls rr)v >]6. Compare below : Kal oaoi 

aftXaftr] rots' aXKois yeXolav tivai j pev clvtcov per dadevelas toiovtol 

Mischievous self-delusions are yeXolovs tovtovs (pdo-K<ov elvai rd- 

objects of Fear or Hate, harm- \r)6r) (fideygef rovs $e dwarovs 

less of Laughter. TLpoopelo-dai (pofiepovs Kal ex^povs 

'TLniKXrjv expresses a specific rrpoaayopevcov opBoTorov tovtcop 

name that distinguishes one aavra> \6yov d-rrobaxTtK. 



0IAHB02. 89 

p. 48, IIPO. Ufj ; ov yap prj dvvaTos co. 

20. Aeyeis dr) Belv epe tovto SieXeaOai ra vvv ; 
IIPO. Aeyco, Kcu Seopal ye irpos tc5 Xeyeiv. 
20. 'Ap ovv ov tcop dyvoovvTcov avTOvs Kara 
rpla avdyKT) tovto to ira9os irdayeiv eKacrTov ; 5 
IIPO. Um ; 

20. UpcoTov pev KaTa xprjpaTa, doljd^eiv eivat 
•e irXovcricoTepov rj Kara ttjv (zvtcov overlap . 

IIPO. IToAAoi yovv eleri to tolovtov 770.609 

k\oVTe$. 10 

20. HXelou? fie ye, ol pei(pv$ teal KaXXiovs 
cwtovs So^dtpvcrij kcil irdvTa ocra koto, to aco/ma dvai 
SiacpepovTcos rrj9 ovo~7]s amols dXrjOeias. 

nPO. Haw ye. 

20. IIoAi; 8e TrXeicrToL ye, oipai wepl to TpiTOvn 
eldo? tovtcov ev tol$ ^vyais huY)papTr}KacTiv , dpeTrjv 
fio^afyvTes /3eXTLOV9 eavTovs, ovk 6vTe$. 

IIPO. IZtpoSpa [lev ovv. 
p. 49. 20. Tcov apeTow 8 dp ov cro<pia? irepi to irXrjOos 
TrdvTCDs dvTeyppievov pueaTOP epldcop Ka\ oo^oaocplas 2© 
4o-tl yj/evdov? ; 

npo. Um s 08; 

20. KaKov fxev irdv dv tl$ to tolovtov elncov 
6p6&$ dv eiTroi ird&os. 

IIPO. 20o5/>a ye. 23 

20. Tovto tolvvv eri SiaipeTeov, co HpcoTapye, 
&X a > el pieXXopiev tov Traidifcov Ifiovres (pOovov droirov 
rjSovrj? kol XvTrrjs' o\{fecr0ai plijiv. 

IIPO. 11(09 ovv TepLvcopcev SLya, Xeyeis ; 
b 20. IldvTes 07r6cr0L tovt7]v ttjv yf/evdr] Soijav 7rep) 30 
eavTcov dvorjTcos 8o£d{pvcri, KaQdirep dirdvrcov dvOpco- 
7TC0V, Ka\ tovtcov dvayKaLOTaTov eirea&cu toIs pev 

N 



90 



11AAT0NO2 



pCOjULrjU aVTCOU KOLL SvVOLfAlV, T019 OlfJLdl, TOV- p. 49- 



VaVTLOV. 



212. Tavrr) tolvvv SleXe, koll oaoi fxlv amcov dal 
5 fier acrOeveias toiovtol koll advvaroi KarayeXcofxeuoL 
TtjULcopecaOai^ yeXolovs tgvtovs (^olctkcov dvai TaXrjOr} 
(jyOey^er rov? 5e bvvarovs Ti/JLcopeicrOai (pofiepovs koll 
ala^povs koll eydpovs Trpoaayopevcov bpOorarov tov- c 
tcdv aavrcp Xoyov a7ro8cooreL?. ayvoia yap r) fxev tcdv 
loicr^vpcov eyOpd T€ koll ola^pd' fBXajSepd yap koll tol9 
7reXas avrrj re Ka\ oaaL eLKOves 1 avTrjs u&lv r) S 
doOevTjs i)\xlv ttjv row yeXoioiv elXrj^e tol^lv re koll 

(pV(TLV. 

ITPO. 'OpOorara Xeyeis. dXXd yap r) rcov r)So- 



*J. tovs be dvvarovs rt/xcopet- 
a6ai\ alaxpovs is the emendation 
of Scliiitz for lo~xvpovs. 

g. ayvoia yap — (pvaiv^ alo~- 

Xpbv is here used in its strong- 
est sense and confined to bane- 
ful delusions. Harmless self- 
delusions are objects of mirth 
(yehoia) not of reprobation (atV- 
xpa). Aristotle's definition of 
the Ridiculous seems to have 
been suggested by this passage. 
H de KOificpbla ecrriv pipr/ais <pav- 
Xorepcov pkv ov [xevroi Kara irauav 
KaKiav' dXXci tov alaxpov eori to 
yeXolou popiov. to yap yeXolov 
io-Tiv dpdpTr)p,d tl kol aia^os av<o- 
hvvov /cat ov (pdapTiKov 4 oiov evdvs 
to yeXolov Trpocranrou alaxpov ti kou 
biearpappevov avev odvvrjs. De 

Arte Poet. chap. 5. " Comedy 
is the representation of faults, 
not, indeed, of every degree of 
badness, for the Unbeautiful is 
a genus that includes other 
things besides the Ludicrous. 
The Ludicrous is a wrongness 
and want of beauty that causes 



no suffering or ruin. A ludi- 
crous mask, for instance, is ugly 
and distorted, without express- 
ing acute pain." From his de- 
finition of Fear (Xinrr/ tls rj Tapaxr) 
eK <pavTao~ias peXXovTos KaKov (p6ap- 
tikov rj Xvnrjpov, Ka\ TavTa av p,r) 
noppco dXXd avveyyvs (paivrjTai 
coare peXXeiv. Rhet. 2. 5) we 
see that the last words are 
added to distinguish, as Plato 
had done, the objects of Ridicule 
from the objects of this emotion. 
They also distinguish them from 
the objects of Pity : eVr<o S?) eXeos 

Xvurj Ti$ eVt <fiaivop,evcp Kanco (p6ap- 
tlkco teal Xvirr/pa tov dva^lov Tvy- 
Xaveiv, 6 k6\p avTos TTpoaboKrjaeuv 
av nadelv rj twv ai/TOV Tivd, Kai 
tovto bWav 7vXrjalov (palvrjTai. ib. 
2.8. 

1 1 . avTr) Te icai oaai eiKoves 
ai)Tr)s~\ " both in real life and on 
the stage." Taf-iv re Ka\ (pvaiv 
appear to correspond to this 
division, and therefore may be 
translated, " in fiction and in 
reality." 



<DIAHB02. 91 

49' VU)V KOU XviTCOV fll^l? ev T0VT0L9 0V7TC0 fAOl KCLTa- 

(pavrj?. 

20. Tr/v tolvvv rov (pOovov Aa/3e Svvapiv 
irpcoTOv. 

IIPO. A eye povov. 5 
20. KvTrrj tls olSlko? etrn irov kou rjhovrj ; 
d nPO. Tovto pev dvayKrj. 

20. Ovkovv eiri pev roty tcov e^Opcov kolkoIs out 
olSlkov ovre (pOovepov can to ^alpeLV ; 

nPO. Tl prjv ; io 
20. Ta 06 ye tcov cptXcov opcovTa? ecrnv ore kolkol 
px\ Xv7rei(T0ai) yalpeLV he ap ovk olSlkov ioriv ; 
nPO. Urn 8 oi! ; 

20. Ovkovv ttjv ayvoLav ecrropev on kclkov irrxatv \ 
nPO. 9 Op0m. <s 
20. Trjv ovv tcov (plXcov ooljocro(j)Lav koll Soijo- 
e kclXlolv kou oaa vvv Srj OLrjXOopev, ev rpicri XeyovTes 
eXhecTL ylyvecrOaL, yeXola pev birocr dorOevrj, picrr/ra 8* 
OTTOcra eppcopeva. rj prj cpcopev 07rep ehrov apn, ttjv 
tcov (plXcov e^LV Tavrrfv, otolv eyrj tl$ ttjv a/3Aa/3^2o 
tols" olXXols, yeXolav eivai ; 
nPO. Udvv ye. 

20. Kclkov d* ov\ bpoXoyovpev avTrjv, ayvoLav 
ovcrav, eivaL ; 

nPO. I(j)68pa ye. n 
20. Y^alpopev oe rj Xv7rovpe0a, otolv eir avTrj 

yeXcopev ; 
50. ITPO. ArjXov on j(aLpopjev. 

20. r }\b s ovr)v he ejri tols tcov (plXcov kolkol?, ov 

(pOovov e<papev eivaL top tovto dire pya^p pev ov j 3° 

npo. ' Amy/07. 

20. YeXoyvras a pa rjpd? eiri tols tcqv (plXcov 

N 2 



92 



ITAATQNOS 



We have 
now exa- 
mined the 
three kinds 
of Mixed 
Pleasures, 
and inves- 
tigating 
their attri- 
butes have 
found them 
to be False, 
Superla- 
tively- 
Great, 
(Unmea- 
sured) and 
Morbid 
or Vicious, 
(Unbeau- 
tiful). 



yeXoloi? (prjalv 6 Aoyoy, KepavvvvTas rjdovrjv (f)06vcp 9 p. 50. 

XvTTT} TTjV TjSoVTJV £vyK€paVVVVCU' TOV ydp (f)@6vOV 

(bpLoXoyrjaOcu Xvjrrjv rrjs y\rvyf)$ rjpuv TrdXca, to 8e 
yeXav rjSovrjv, duct ylyveaOcu tovto kv tovtois tois 
5 xpovois. 

IIPO. 'AMjOrj. 

20. yirjvvu Srj vvv 6 Xoyo? rjulv kv 6pr)VOLs re kcu b 
kv TpaycpSlaiSj urj rois Spdpaai ptovov aAAa Trj row 
fSlov ^vpurdarj rpaycoSla kcu KcopcpSlct, Xviras rjSovals 
loajjia KepdvvvcrOcu, kcu kv aXXois drj ptvpiois. 

IIPO. * ASvvoltov fJLTj bfioXoyeiv ravTa, oh 2co~ 
Kpares, el kolL rc$ (ptXoveiKol irdvv irpos ravavrla. 

XXX. 20. 9 Qpyr)v pj)v kcu ttoOov kcu Oprjvov 

KCU (j)6@0V KCU k'pCOTCi KCU <J)XoV KCU (pOoVOV 7TpOV$€- 

15 fieOa kcu oTrocra TOiavTa, kv 0I9 (papiev evprjcreiv pay- c 
vvpieva tol vvv ttoXXolkis Xeyopeva, rj yap ; 
IIPO. Nat'. 

20. yiavOdvopev ovv otl Oprjvov iripi kcu (j)Oovov 
kcu opyrjs Trdvra kari tol vvv drj BianrepavOevTa ; 
20 I1P0. Ug)9 ydp oi fjLOLvOavopLev ; 

20. OvKOVV TToXXd €Tl TOL XoiTTcl I 



1. (jjrjmv 6 \6yos] It is un- 
necessary to point out the pre- 
misses in this deduction which 
can only be admitted with a 
qualification. It is obvious that 
the conclusion is false, and that 
malice is not necessarily in- 
volved in the perception of the 
ludicrous. No doubt there is 
such a thing as malicious Plea- 
sure : and rejoicing at the mis- 
fortunes of our neighbour, (eVi- 
XaipeKaKia,) and feeling pain at 
his prosperity, are the two in- 
gredients which compose Envy. 



But is this the pleasure legi- 
timately produced by comic 
scenes'? According to Plato's 
theory a man's susceptibility of 
being pleased by what is laugh- 
able, ought to be in direct pro- 
portion to his malignity, but it 
is rather in an inverse propor- 
tion. A certain irritation at 
the follies of our fellow crea- 
tures may enhance the Pleasure 
we derive from seeing them ex- 
posed in Comedy or Satire, but 
this is not Envy, and is it essen- 
tial to the Pleasure 1 



<MAHB02. 93 

p- 5°* I1P0. Kai iravv ye. 

20. Aid drj tl paXiaff vTroXapfidveis pe Sel^ai 
aoi rr\v ev rfj Kcopcodla. pljguv j dp ov Trlarecos ydpiv 
d on TTjp ye ev toIs (poftois koll epo&ai kou tols aXXois 
pdSiov Kpacriv iTTiSel^ai ; Xa/3ovTa de tovto irapas 
aavrcp d(f)eivcd pe prjKeTL hf eKeiva Iovtcl Selv prjKV- 
veiv Toi)? Xoyovs, dXX dirXcos Xafteiv tovto, otl koll 
awjJLa dvev "yrvyjjs koll "fyvyfj dvev oxopaTO? koll Koivfj 
peT dXXrjXcop ev toI$ TraOrjfiaaL peard ian crvyKeK- 
papevrjs rjSovrj? XvwaLs ; vvv ovv Xeye, iroTepa d(f)lrj9 10 
fie rj peaa? TroirjaeLs vvktols ; elircov de crpiKpa oipaL 
crov Tev^eaOac peQeival pe' tovtcdv yap diravTcov 
e avpiov eOeXrjaco croi Xoyov Sovvoll, ra vvv 8e eirl to, 
Xolttol fiovXopat aTeXXecrOaL irpos tt)v Kplacv r)v <&I- 
A^/Sos* eTTLTaTTei. 15 

IIPO. KaXco? ehre$, co ^EcoKpare?' aAA' oaa Xolttol 
rjpiv Bie^eXOe ottyj vol (j)cXov. 

XXXI. 20. Kara (pvaiv tolvvv /xera ras* pi\- Unmixed 

/i/ epsvt\^/ if » \ \ y / Pleasures 

UeLCTOLS 7)00VaS V?rO 07] TLVO? avayKTjS eTTL Ta$ apiKTOVS are also of 
/ /i> a > ~ / three 

iropevoipeo av ev tcd pepei. 20 kinds: (1) 

p-5 1 - IIPO. KdXXLaT elires. belong tf 

212. 'Eyca Srj Treipdaopai p,eTafiaXcov cnqpaiveiv ofgmeii^ 
vplv avTas. roi? yap (pdaKovac Xvttcov eivaL TravXav that belong 
irdcras ray rjdova? ov iravv Trees irelOopai^ aAA* oirep 
ehrov, pdpTvai KaTa\pcopai irpos to tlvols rjSovasis 

3. ap ov 7TL(rT€cos X"P lI/ ] There logy : vvktcl peo~qv €7roir]cr€ rpe^cov 

is a conversational carelessness irork MdpKos oTrkiTrjs, " ran till 

here : 7uo-rews x^P LV followed by midnight." 

on pabtov, must be translated 25. npbs to tlvcls rjdovasj 

" to convince," by dcpetvai, " to " that some apparent but un- 

induce :" unless we govern d(pe1- real pleasures, and others seem- 

vai by Seti/, as Badham proposes, ingly great and numerous are, 

11. peo-as ivoir]o-eis vvKras] for all their appearance, mix- 

" argue till midnight." Stall- tures, &c." np6s to must appa- 

baum quotes from the Antho- rently be joined 'with chat & 



to the 
senses of 
Sight and 



IIAATONOS 



lect 



Hearing, dvai SoKovaa?, ova as 8 ovSapccos, kou peyaXa? ere pas p. 5 

those that rivds dpta Kol 7roXXds (pavraaOelaas, dvai 8 avrds 
J? elo ?e*° . « ~ > / 

the Intel- CTVpLTTeCpVp pi€ VOLS OpLOV AV7rCU? T€ KGtL avairavCTtCTlV 

bhvvcov tcoi> jjueyiarcov irepL re crcoparos kou yj/v^rjs 

5 OLTTOplaS. 

IIP12. * KkqQeis $ av rlvas, co iLcoKpares, viroXapi- b 
fidvcov opOcos ns SiavooLT av ; 

212. Tecs Trepi re ra KaXa Xeyopceva ypcdpara koi 
Trepl ra cryjipara^ koi tcov bapLcov rds TrXelcTTas, kcu 
10 ray tcov (pOoyycov, koi icra rag ivSelas avaLcrOrjTOvs 
eypvTa koi dXvirovs rds 7rXr)pcoa€is alaOrjrds /cat 
rj8e'ia$ KaOapds Xv7rcov 7rapa8c8coatv. 

IIPO. Ylcos Sr) ravra, co HcoKpares, av Xeyofiev 
ovrcos ; 

15 212. Haw pew ovv ovk evOvs 8rjXa Icjtlv a Xeyco, 
ireipariov jJLTjv SrjXovv. G"y(Tj fWLTicov re yap kolXXos oi>x c 



avrds, though it is an inaccuracy 
to say that the first set of plea- 
sures, i. e. the relief of pain 
(Xvna>v a.7ro(f)vyai) are mixed with 
the relief of pain (avairava-eaiv 
odvvcov). In elvai 8' avras, Se 
marks the apoclosis, and avrds 
may be translated " neverthe- 
less," "all the while." UoXXas 
must be taken not with ire pas, 
as part of the subject, but with 
pcyakas, as part of the predicate. 
T6 ttoXv is an element of the 
aneipov, to which class Pleasure 
has been referred. The num- 
ber, quantity (irkrjQos) of the 
pleasures of sense was insisted 
on by Philebus above, p. 27 e. 
See also below : ri nore xPV 
cpdvai npos dkrjOeiav eivai, to kcc- 
Bapov re ml etXiKpwes, 77 to 7roXv j 
and : tt&s ovv av Xzvkov kai t'ls 
Ka0ap6rr)s rjfiiv e'lr) j noTepa to... 
irXeio'Tov, rj f6 aKpaT€ o~to.tov. 



1 6. o~yr\\x.dT<A>v re yap KaXXos 
k. r.X.] The Beauty of the sphere 
is referred in the Timseus to its 
equality and similarity, species 
of Unity : which in the discus- 
sion of the Limit (rrepas) we 
have already found identified 
with Goodness. At6 ko.1 acpai- 

poeiSes, eK peaov navTrj irpbs rds 
reXeuras tcrov dne-^ov, KVKXorepes 
avTo eTopvevcraro, navrcov reXeco- 
rarov SpoioTaTov re aur6 eavra 
o-)(T]pdTtt>v, vopiaas pvptco koXXlov 
opocov avopolov. p. 5 2 " He 

gave the universe a spherical 
form, having a middle point 
equidistant from every part of 
the circumference, and perfectly 
round as if produced by the 
turning lathe, of all figures the 
most perfect and self-similar, 
because he deemed there is ten 
thousand times more beauty in 
similarity than in dissimilarity." 



<E>IAHB02. 95 

>i- owep dv vwoXdfioLev ol 7roXXoi ireLpcopaL vvv Xiyetv^ tj 
Qlxov rj tlvcov £coypa<fir}pdTcov 9 dXX* evQv tl Xeyco, 
(prjcnv 6 Xoyos, kol 7repL(j)epes Kal oltto tovtcov Srj rd 
re tois TopvoLs ytyvofieva hrhreSa re koll areped koll 
rd tols kolvoctl koll ycovlais, el pov pavOdveis. ravras 
yap ovk elvai Trpos tl KaXd Xeyco, KaOdirep dXXa, 
dXX' del KaXd kocO* avrd 7re(j)VKevaL koll TLvas rjdovds 
d olk€lol$ eyeLv, ovSev tolls row Kvrjaecov Trpoor(j)€ pels' 

KOLL ^pCOpOLTOL Srj TOVTOV TOP TVTTOV tyOVTOL KaXd KOL 

rjSovds, dXX' dpa pavOdvopjev . rj ttcos ; *o 
nPO. YleipcopoLL pev, co ^cok pores' 7T€Lpd0rjTL Se 

kol av aoxfiecFTepov en Xeyeiv. 

20. Aeyco 8rj tcov (pcovcov rds Xelas koll Xap- 

irpds, Tas ev' tl KaOapbv lelcras peXos, ov Trpos 

erepov KaXds dXX* amds KaO* am as eivaL, koll tovtcov 15 

$;vp(j)VTovs rjSovds eiropuevas. 

I1PO. "EoT*. ydp OVV KOLL TOVTO. 

e 212. To Se irepL rds ocrpds t)ttov pkv tovtcov 
Oelov yevos rjbovcov to Se prj wppepiyQaL ev ovtols 
dvayKalovs Xvrras, Kal 07rj] tovto koll ev otco Tvy~ 20 
ydveL yeyovbs rjpiv, tovt eKelvoLs rlOrjpL dvTLcrTpo<pov 

8. Kvrjo-ecov] The emendation a clear, brilliant, voice, is said 
of Heusde for Kivrjaemp. by Aristotle, de Audibilibus, to 

1 3. Aeyoo 8rj t5>v cjxovcov] ' This be pure, Ml, and piercing. 

is Stallbaum's conjecture. The AapTrpai Se daw al aafpfis kcu 
MSS. give \eyco 8rj ras ra>v (p66y- 7TVKva\ Kai Kadapal kol 7ropp<o bvvd- 

ya>v, which is unmeaning. It pevai biardveiv. He opposes it 

is difficult to ascertain the exact to TvcpXrj, a muffled, and Kaxprj, a 

meaning of words which ex- dying sound, 
press sensations. A smooth 20. ko\ ony tovto kcu iv otco 

sound (Xeta opposed to Tpax^la) Tvyxav€i\ " The mode and cause 

is said in the Timseus to be of this." The cause of pain- 

opoia Kal SpaXr], i. e. produced lessness in these cases is said in 

by a succession of regular and the Timseus to be the gradual 

equable pulsations. This is pro- and insensible degradation of 

perly the definition of a sweet the organ. See note p. 31, d. 

or musical SOUnd. AapTrpa (pcovrj, 



96 



nAATONOS 



amav. aAA', el KaTavoel?, ravra etdr) dvo Xeyopevcov p. 51. 
rjSovcov. 

[IPO. Karavoco. 

2Q. "Ert Srj ToLvvv tovtqls vrpoaOcopev rot? irepi p. 52. 
5ra ixaOrjixara r)oova$j el apa 8okovo~iv r)puv clvtoli 

7T€LVa? pi€V fXT) €)(EIV TOV (JLOLvOdveiV pLTjSe Sid pLOtSr)- 

jbLaTcov 7T€lvt]v aXyrjSovas apyr}$ yevopieva?. 
ITPO. 'AAA* OVTCO ^vvSokel. 



4. "En S17 tolvvv] So we 
read in the N. Ethics. Kai avev 

Xv7rrjs Kai imOvplas tlatv rjdovai, 
oiov ai tov Oecopav evepyeiai rrjS Cpv- 
aecos ovk evbeovarjs. *J,I2. "Dis- 
tress and craving do not pre- 
cede all pleasures, not intellec- 
tual activities for instance, as 
the natural state is not de- 
fective." In another passage 
Aristotle alludes to the other 
•classes of Unmixed Pleasures : 

rj dotja 5' avrrj toKel yzyevr}(r6ai £k 

TCOV 7T€pl TTJV TpO(f)r)V XvTTCDV KCU 

fjSovoov. evbeels yap yiyvopkvovs 
Kai irpokvTrrjOivTas rjbecrdai rrj dva- 
TTKrjpaxrei. tovto S' ov Trepl rscuras 
<rvp,{3aiv€L rets rjdovds' aXvnoi yap 
^lo~w at re paOqpariKal Ka\ tcov 
Kara ray alo-Orjcreis ai dia. rrjs oo~- 
<ppr]aea>s, /cat atcpoafxara be Kai 
vpapara, 7roXXa\ 8e kol pvrjpat Kai 
eXirldes. rlvos ovv avrai yeveaeis 
'4<Jovrai ; ovdevos yap eVSaai yeye- 
vrjvrai ov ykvoir av avaTrXripwo-is. 
Eth. Nic. 10. 3. "The opin- 
ion that Pleasure is a process 
of Becoming seems based on 
the nutritive Pleasures and 
Pains, where want and Pain 
precede, and Pleasure attends 
the supply. But it is not al- 
ways so. There is no Pain in 
intellectual Pleasures ; nor, 
among the Pleasures of sense, 
in those of smell, hearing, or 



vision * nor in a great number 
of memories and hopes. How 
then can these be processes of 
Becoming, or where is there a 
want to be supplied 1 " Indeed 
the whole division of Pleasures 
given in this dialogue is adopted 
by Aristotle, and may be traced 
in the arrangement of his Ethics. 
In Book 3. c. 10, he divides 
Pleasures into Bodily or Sen- 
sational (acopariKai) and Mental 
(^ir^i/tai). He separates from 
the Sensational those belonging 
to Touch and Taste, and makes 
them subjects of Temperance 
and Intemperance, (and Book 7. 
c. 4.) of the principal form of 
Continence and Incontinence. 
Here we have Plato's two first 
classes of Mixed Pleasures. He 
divides the Mental into Intel- 
lectual and Emotional, instanced 
by the Pleasures of Knowledge 
(cpiXopdOeia) and Ambition (</hAo- 
Tipla) • and makes the latter 
the subjects of the other Vir- 
tues and Vices, and of the se- 
condary forms of Continence 
and Incontinence. These cor- 
respond to Plato's third class 
of Mixed Pleasures. The In- 
tellectual and remaining Sen- 
sational Pleasures correspond 
to Plato's three classes of Un- 
mixed Pleasures. 



MAHBOS. 



p. 52. 20, Tide; paOyjudrcov 7rXrjpco0€Lcriv Idv varepov 
dirofioXai 81a rrjs XrjOrjs yiyvmvrm, KaQopas rivds h> 
avrals dXyr\8ovag ; 

IIPO. Ov n (pvcret ye, dXX' ev tlcti XoyiapLOLs 
h rod TraOripLaros-i orav ns areprjOeis XvirrjOrj 8lcl rrjv 5 
Xpeiav. 

20. Kal p,rji>, co fiaKcipie, vvv ye ijpL€i9 avrd rd 
rrjs (pvcreco? \xovov TraOrjfxara \topis rov koytcrjXov 
8ia7repaivo}JL€v. 

IIPO. ' AXrjOrj TOivvv XeyeLg, ore x^P^ Xvtt7)s 10 
rjplv Xt]6t) ylyverat eKaarore eV rols pLaOrj/jLacriv. 

20. Tavras to'lvvv rds rcov pLaOrjfidrcop rjdoisd? 

UfJLLKTOV? T€ dvOLl XvTTQLLS prjTtOV KOU OvdoLfJLCO? TCOV 

iroXXcov dvOptQTTCov dXXd rcov cr(j)68pa oXlycov. 

OPO. Ylcos ydp ov prjTeov ; 15 

« XXXII. 20. OvKOVV 0T€ pberplm rj8rj 8ia.K€Kpl- The Pure 

jieOa xtopis rag re Kci&apcig rjSovds Kcii rdg cr)(e8ov mixed 
di<a0dprov9 opOtos dv Xe^Oe (era?, TrpoaOcdfiev rco Xoycp possess the 



I3. 0V0ClfXO>S TCOV TToWcOP OLV- 

3pcoTrG>v\ This is said because 
the abundance (nXfjdos, i. e. aVet- 
pla) of sensual Pleasures was 
insisted on by Philebus. 

18. TrpoaOcofxev ... ipp,zrpiav\ 
Here too Aristotle follows 
closely the doctrine of the Phi- 
lebus, using the terms capa- 
bility or incapability of Excess, 
instead of the Platonic Measure 
or want of Measure. Thus of 
the Unmixed Pleasures he says : 

at avev Xvnrjs (f)8ovaV) ovk e\ovaiv 
v7rep(3o\r]v. Mc. Eth. 7, 1 4. 

Though he seems to say in 
another place that the Unmixed 
Sensational Pleasures are suscep- 
tible of Excess though it does 
not amount to Vice. Oi yap 



XatpovTes rots 81a rrjs o\jfe<os, oiov 
XpasfMxri Kal axrjpaai teal ypacpfi, 
ovT€ craxfipoves ovre aKokao-roi Ae- 
yovrai' Kal roi do^eiev av eivai Kal 
oos Set x.alpeiv Kal tovtols Kal Ka& 
viT€p(3okr]v Kal eWeiyjsiv. opoicos 8e 
Kal iv tois ire pi rhv aKOTjV rovs 
yap virepfiefikrjpAvoos x aL P 0VTa s 
Xeaiv rj vnoKpiaet ovdsls aKoXdarovs 
Aeyet ovde tgvs cos del creoeppovas, 
ovde rovs nepl rrjv oo-prjv. ib. 3, I O. 

"Delight in objects of vision, 
colours, forms, paintings, is not 
called Temperance or Intempe- 
rance. Yet here too apparently 
there is a right degree and ex- 
cess and defect. And so with 
the objects of hearing. Exces- 
sive delight in music or elo- 
quence is never called Intern- 



98 



IIAAT0N02 



characters TOLLS ptV a<po8pOLS r)8oVCUS dpeTpiaV, TOLS 8e fJLT) TOV- p. 5 2 
ofMea- , , , vv / v^jl^^t 

sure, vavTiov eppeTpiav Ken to peya kcli to a<poopov av, 

Truth, and \ x \ > v > \ ' ' ' 

Beauty. KOLL 7TOAAaKLS KOLL OAiyaKlS yiyVOptVOLS TOiaVTGiS, T7]S 

tov dwelpov y tKelvov kol tjttov koll pdXXov 8id re 
5 acopctTOs kol yfsvxfjs (pepopevov 7rpoor@cop€i> amals 
elvcu yeveas, tcls Se pi] tcov i/jifierpcoj/. d 



perance, nor the right degree 
Temperance. And so of the 
pleasures of smell." All the 
Mixed Pleasures on the con- 
trary are susceptible of Excess. 
Of those of touch and taste he 

says : tcov e£eoov Kai Ktvrjo-eoov 
oacov pi] ecrn tov ftekriovos vnep- 
ftoXr), ovde rrjs fjdovrjs, oacov 8' 
eVri, Kai Trjs ^(W?)? ecrri' toov $e 
o-copaTiKcov dyadcov ecrriv vrrepfioXrj, 
kol 6 (pavXos too 8look€lv ttjv vivsp- 
fioXrjv co~tiv aAV ov ras dvayKaias. 

ib. 7, 14. "If a moral state 
or course of action cannot be 
increased beyond the limit of 
what is good, no more can the 
corresponding pleasure : but 
bodily goods are capable of 
Excess, and the vicious pursue 
the Excess instead of the ne- 
cessary degree." The Emo- 
tional Pleasures are susceptible 
of Excess, but not of so immo- 
ral an Excess as the former. 
'Errei 8' eori ra pev dvayKala toov 
tvoiovvtoov rjbovr]v ra 8' aipera pev 
KaO^ avrci e^ovra 8' v7repj3oXrjv . . . 
Xeyoo Se oiov vIktjv, Tiprjv, nXovTOV 
Kai to. roiavra tcov dyaOcov Ka\ 
T}8eoov tovs pev ovv npbs ravra 
Trapa tov opBbv Xoyov vnepfidX- 
Xovras tov iv avTols aTrXcos ptv 
ov Xeyopev aKparels Trpoo-TiOevTes 
Se to xprjpdreov aKpaTels Kai Kep- 
8ovs Kai riprjs Kai Ovpov. ib. 4. 

" Sometimes the causes of 
pleasure are necessaries of life, 
at others things essentially de- 
sirable but capable of Excess, 



as superiority, honour, riches, 
and this class of things good 
and pleasant. In the latter 
case when right reason is ex- 
ceeded in spite of her moni- 
tions, the word Incontinence 
cannot be applied without qua- 
lification, but the subject must 
be added, as Incontinence of 
anger, of the desire of riches, 
of gain, of honour. " And 
again : en el be tcov em6vpicbv Kai 
tcov f)8ovoov at pev elal too yivet 
koXcov Kai crnovba'ioov, tcov ydp 
fjdecov evia (pvcrei aipeTa, to. 8' 
evavTia tovtcov, to. Se peTa^v... 
npbs arravTa brj Kai to. TOiavTa (ra 
<pvo~ei alpera) Kai to. peTa£v ov too 
ndcr^eiv Kai enidvpelv Kai (piXelv 
\jseyovTai dXXd too noos Kai vnep- 
fidXXeiv. ib. " As the causes of 
appetite and pleasure are some- 
times essentially beautiful and 
good, and naturally desirable, 
at other times the reverse (the 
objects of brutal or diseased 
appetite, BijpioTijs) at others 
again intermediate (the subjects 
of temperance, above called the 
necessaries of life) ; in the first 
and third class it is not the emo- 
tion or desire or love that is to 
blame, but the degree of these 
affections when they are exces- 
sive." 

6. If, as Badham proposes, 
we read yeveds for yevovs, the 
reading of the MSS., no other 
alteration is necessary. To peya 
Kai to o-cpobpov is equivalent to 



<DIAHBG2. 99 

p. 52. I1PO. 'OpOoTora XeyeL?, co Hcok pares. 

212. "En tolvvv irpos tovtols pera ravra rode 
avrcov SiaOeaTeov. 
IIP12. To ttolov ; 

212. Tl irore yjpr] (fxzvai irpos dXrjOeLav elvai, to 5 
KaOapov rj to cr(j)68pa re koll to ttoXv 

kou to peya Kal to \kolvov ; 

ITPO. Tl it or apa, co ^coKpareg, epcoras fiovXo- 
ptevos ; 

212. Mrjdev, co Upcorapye, iirikuireiv eXey^cov 10 
e rjSovrjs re Kal e7TLcrTrjpr)s, el to pev dp avrcov e/ca- 
Tepov KaOapov ecrTi, to 8 ov KaOapov, ha KaOapov 
eKGCTepov lov els rrjv Kpaaiv epol Kal crol Kal ^visdimai 
Toicrde pdco Trapeyrj ttjv Kplaiv. 

ITP12. 'OpOorara. # I5 

212. *lffi 8rj, Trepl irdvTcov, ocra KaOapd yevr) 
Xeyopcev, ovtcoctI StavorjOcopev irpoeX6p,evoL wpcorov 
V- 53' ev tl $iao-K07rcQp.ev. 

ITP12. Tl ovv rrpoeXcopeOa ; 

212. To XevKov ev tols TTpcorov, el /3ovXeL, Oeacrco-20 
pieOa yevos. 

I1P12. Udvv piev ovv. 

212. Hcos ovv dv XevKov Kal rls KaOaporr/s rjplv 
etrj ; irorepa to peyLdTOv re koll irXelcTTOV rj to aKpa- 



ras /xeyaXas Kal ras a(pobpds, and 
avTais will refer to the whole 
genus of Pleasure. Socrates 
thus corrects the statement of 
Philebus § xv, that the whole 
genus of Pleasure belongs to the 
class of Infinites and says that 
only those which admit of ex- 
cess belong to this class. This 
reference to Philebus explains 
the force of ye after dnelpov. 

LolC. 



16. Kpaaiv] This is Badham's 
proposal for the Kplcrtv of the 
MSS. The diversities of purity 
are forgotten when we come to 
the Kpiais (which thus, indeed, 
becomes less satisfactory) but 
are made of great importance 
in the Kpdo-is. 

20. dcavor}6S)p.ev] "inquire," 
" investigate." 

O 2 



100 S1AAT0N02 

Teararop, ev co ^pcopcaTog pjjdeptla pioipa dXXrj pirjSe- p. 
vo? evelrj ; 

IIPO. ArjXov otl to /maXiar eiXiKptve? ov. 
20. 'OpOco?. dp ovv ov tovto dXrjOeorrarop, go 
5 Upcorapxt, koll dfia drj KaXXtaTov tcov XevKcov 7rdvTcov 
Orjcro/JLev, dXX' ov to TrXeiarov ovSe to p^eytaTov ; b 
IIPO. 'OpffoTard ye. 

20. ^pUKpov dpa KaOapov XevKov pLepuypLevov 
iroXXov XevKov XevKOTepov dpLa tea) kolXXlov kou dXrj- 
™0eoTTepov edv (pcopcev yiyvecrOai, iravTairacriv ipov/mev 
dpOoo?. 

IIPO. *OpOoTaTa piev ovv. 

20. T/ ovv ; ov Srj irov woXXcov SerjaopeOa 
TrapadeLy/jLccTCDV tolovtcov eiri tov tyjs rjbovrjs ivepi 
l £>Xoyov, dXX* dpKel voelv rjplv avTodev, co? apa kou 
^vpnvaaa rjdovrj apuKpd pteyaXys- kou bXLyrj iroXXrjs c 
KaOapd Xvttt]9 rjSicov kou dXrjOeaTepa kou koXXlcov 
ylyvoiT dv* 

I1P0. ^2<poSpa piev ovv, kou to ye irapdSeLypia 

10 IKOLVOV. 

20. Tl Se to TOiovSe ; dpa irepl rjSovrjs ovk aKrj- 
Koa/xev cos* de\ yeveals 1 eaTiv, ovala Se ovk eaTi to 
irapdirav rjSovrjs ; Kopyf/ol yap Srj Tiveg av tovtov tov 
Xoyov e7TL)(eipovcri pxjvvew rjpuv, oh Sei ^dpiv eyeiv. 

* 5 npo. t/&} ; 

20. Aca7r€pavovfial aoi tovt avTO eTravepcoTcov, 
co YlpcoTapxe (j)lXe. d 
ITPO. Aeye Ka\ epcoTa piovov. 

23. KOfxylrdt yap Srj K.r.X.] The tient organ) : rfjv fievXetav klvt)(TIV 

person alluded to is Aristippus : Tr t v rjboprjv tov Se novov rpax^lav 

we are told he defined Pleasure Kivrjaiv. Aristocles ap. Euseb. 

to be a smooth movement, Pain Pr. Ev. 14, j8. yheais is a spe- 

a rough movement (in the sen- cies of Ktvrja-is. 



MAHBOS. 101 

p. 53- XXXIII. SO. 'Ecrrov 8J) Tive Svco, TO pev If we now 
avro Kaff am 6 to 8e del ecpiepLevop aXXov, paren^ ° f 

IIPO. Um TOVTCO KCU TLVe Xiym ; ^consider 

20. To fief creixvoTCLTOV del irefyvKos, to 8 eXXi- probkm 
OP£2. AeV m aoManpov. th ? ^ 

' r r naic deii- 

20. Oa^i/ca 7roi; /caAa kcu dyaOd Te6ecoprjKo.pev p^sure 
aua kou epacrTas dvBpelovs avTCov. which 

' ' ' makes it 

IIPO. *2668pa V€. a certain 

/ - » / ~ /> v Process of 

20. ToVTOl? TolvW eOLKOTOt SvOW OVCTL 8v d\Xa 10 Becoming, 

e y7T€£ /cam ttclvtol baa Xeyofiev elvai. Pleasure 

v v > > ~ / / ? can he an 

IIPO. To TpiTOV €T epco, Xeye aacheaTepov, co absolute 

ZCDKpOLTes, O Ti XeyeiS. what is 

20. QvSev tl ttoiklXoVj co IlpcoTapye' aAA* 6 mous, 

•v f » . ^ ~ . / <s> <•/ v \ r/ / a Good. 

Aoyoy epeo")(r)Xei vcpv, Xeyei o otl to p.ev eveKa tov 15 
tcov ovtcov eo~T del, to 8 ov yapiv eKaaTOTe to tlvos 
eveKa ycyvoptevov del ylyverai. 

riPQ. Moyj? eptadov Sid to 7roXXaKi? Xe^Orjvai. 

20. Td^a 8* laco$, co iral, pdXXov paOrjaopLeOa 
P- 54- TrpoeXOovTos tov Xoyov. 20 

IIPO. Tl yap ov ; 

20. A Jo 8r/ Ta8e erepa Xa/Scop.ev. 

nPO. Uola; 

20. *Ej> p,ev tl yeveaiv irdvTcov, tyjv Be overlap 
erepov ev. 25 

12. To rpLTov er ipai] Bad- "an end to a second." But 

ham's emendation of the MSS. this would suppose Protarchus 

reading: 212. Tovtols rolwv... already in explicit possession of 

ocra \eyofiev ehai to rpirov erepa. the conception of Means and 

IIP12. Aeye (rcKpevTepov. This End, the very conception which 

might be translated : " Look for Socrates wishes to enable him 

two other things related like to form by generalization. With 

these two wherever one thing Kara navTa ova Xeyopev ehai com- 

is said to be a third to a second," pare : a>s e| £v6s kcu i< tvoWodv 

i. e. " a means to a second," or, ovtcov tcov de\ Xeyofxevav elvai § vi. 



102 I1AATON02 

FtPO. Avo (X7roSe)(o/JLal aov ravra, overlap koll p. 54. 
yeveaw. 

20. 'OpOoTOLTCt. TTOTepOV OVV TOVTCOV €V6Ka 7T07€- 

pov, ttjv yeveenv overtax eveKa (ptopcev rj ttjv ovalav 
5 elvai yeveaecos eveKa ; 

IIPO. Tovto o irpoaayopeverai ova la } el yeveaecos 
eveKa tovt eartv orrep earl, vvv TrvvOdvec ; 

20. <Palvofjiai. 

ITPO. Ylpbs 6ec7w dp av eiravepcoTas pee ; b 
10 20. ToiovSe tl Xeyco, co YlpcoTapye pcoL y Trorepa 
irXolcov vaviviqylav eveKa (j)fis ylyveaOai pcdXXov rj 
ttXolol eveKa vavTrrjylas ; Ka\ irdvff oiroaa ToiavT 
ear i \ Xeyco tovt avTO, co Ylpcorap^e. 

IIPO. Tl ovv ovk avrbs direKplvco aavrco, co 
15 ^cok pares ; 

20. Ovoev o tl ov' av pLevroi rod Xoyov avp- 

riPO. Yldvv piev ovv. 

20. <&7]pl Sr/ yeveaecos p&v eveKa (pdppLaKa re Ka\ 
voTrdvra opyava koL iraaav vXrjv iraparlOeaOaL waaiv, c 
eKaarrjv Se yeveaiv aXXrjv aXXrjs ovalas twos €/cct- 
arr)s eveKa ylyveaOai, ^vpnraaav he yeveaiv ovalas 
eveKa ylyveaOai ^vpLTraarjs. 
IIPO. ^acpearara pcev ovv. 
25 20. Ovkovv rjdovr} ye y eiirep yeveals eariv, eveKa 
twos ovalas e£ dvdyKrjs ylyvoiT av. 
nPO. Tl pirjv ; 

20. To ye pcrjv ov eveKa to eveKa tov yiyvoptevov 
del ylyvoiT av, ev rrj tov dyaOov p-olpa eKeivo eari' 



9. Upos Becov k. T. X.J enavepa)' 
Ttorjs seems to be the right 
reading, or perhaps the rare 



form iiraveptoTws : " Will you 
repeat the question I " 



<I>IAHR02. 10 



r > 



54. to 8e twos eveKa ytyvopevov els aXXrjv, co apiare, 
poipav Oereov. 

XIPO. * KvayKOLlOTOLTOV . 

d 20. 'Ap ovv r/Sovr] ye eforep yeveais eaTiv, els 
aXXrjv 7) ttjv rod ayaOov pioipav avrrjv riOevres opOcos 5 
Orjaopev ; 

ITPO. *Op6oTaTa p.ev ovv. 

20. Ovkovv, onvep dpyppuevos elirov tovtov tov 
Xoyov, tcd pr/vvaavTi ttjs rjdovrjs irept to yeveaiv pev, 
ova iav 8e jmrjo' tjvtivovv avTrjs eivai, yapiv eyeiv del. 10 
SrjXov yap otl ovtos tcov (paaKOVTCov rjdovrjv dyaOov 
eivai KaTayeXa. 

nPO. 2(j)6opa ye. 
e 20. Kal ptrjv 6 avTOs ovtos eKaaTOTe Ka\ tcov ev 
Tais yeveaeaiv diroTeXovpievcov KaTayeXaaeTai. 15 

I1P0. Ucos drj Kal 7roLcov Xeyeis ; 

212. 1 cov ootol e^icopevoi r\ Treivrjv 77 oiyav rj tl 
tcov ToiovTcov, oo' a yeveais i^iciTai, ^(alpovai oia tijv 
yeveaiv are rjdovrjs ovarjs avTrjs, Kal (paai £fjv ovk av 
Jde^aaOai pur) Si\j/covTes re Kal ireivcovTes Kal T&XXa, a 20 
tis av e , LiroL n TrdvTa tol ewopeva tois toiovtois iraOr)- 
paai per) irdayovTes. 

55. ITPO. 'KoiKaai yovv. 

20. Ovkovv Tcp yiyveaQai ye TOvvavTiov dnravTes 
to (j)0elpeaOai (paipev av. 2 5 

nPO. * KvayKalov. 

20. Trjv Sr) (pOopdv Kal yeveaiv cupolr av tis 

14. roiv iv reus yeveaeaiv airo- dnecpaive rrjv Xeiav tdvqcriv els a'La- 

reXovuevavj " Who find their 6r\aiv dvabi8o/j,evr]v. The words, 

reXos in a productive process," dr]Xov yap oti ovtos twv (pao-KovTccv 
" who adopt a process of Be- fjdovrjv ayaObv elvai KarayeXd, are 

coming for their End." This of course ironical. 

alludes perhaps to the Cyrenaic 23. 'Eoinaat. yovv] The text 

definition of the End : reXos 6' is probably corrupt. 



104 



OAATONOS 



rovO aipovfievoS) a\X ov rov rptrov etcetvov fitov, rov 
ev (p pirjre ^atpetv ptrjre Av7reta0at, (ppovetv ft rjv 8vva- 
rov ci)$ olov re KaOapcorara. 

I1PO. UoXXr/ to, coy eoucev, oh 2&)/c pares, ahoy'ta 



4. UoXXi) tls — rt^rat] As 
the question whether Pleasure 
is the supreme Good has been 
long dismissed and a very dif- 
ferent problem is now being- 
discussed, this argument about 
yeveo-is and those which imme- 
diately follow seem to be mis- 
placed here and we may suspect 
an interpolation of the whole 
passage from ri 8e to Toiovde 
down to akoycorara. 

If we consider it comes from 
the hand of Plato we may sup- 
pose that an undercurrent of 
thought somewhat different to 
that which is expressed is in- 
tended to suggest itself to the 
reflecting reader. We may sup- 
pose its real drift is not to 
overthrow the thesis that Plea- 
sure is the chief Good, but to 
suggest the narrowness of the 
Cyrenaic definition of Pleasure, 
and ridicule its inconsistency 
with the favourite tenet of the 
school. After discussing the 
lowest kinds of Pleasure which 
he agrees with the Cyrenaics in 
defining to be yeveo-ets, and then 
enumerating a higher order of 
Pleasures, Plato might have 
added, and these require a dif- 
ferent definition, for they are 
neither yeveaeis, nor attended 
with yeveaeis. Instead of this 
he prefers tacitly to ridicule 
Aristippus, for excluding even 
these by his faulty definition 
from the sphere of the Good. 
Plato himself may have agreed 
with Aristotle who says, refer- 
ring perhaps to this passage : 



ovk dvdyKr) erepov ri eivai fieXnov 
rrfs rjbovrjs, oianep rives (pacri to 
TeXos rrjs yeveaecos. ov yap yeveaeis 
elcrlv at fjdovai, ov8e peTa yeveo~e(os 
nao-ac, aXX' evepyeiai Kal reXos" 
oi>8e yiyvopevcov avp^alvovaiv aXXa. 
Xpwpevcop' Kal reXoy ov rraaoav 
eTepov ti, aXXa tcov els Trjv TeXelco- 
criv dyopevcov tt\s (pvaecos. dio Kal 
ov KaXcos e^et to alordr]TrjU yeveaiv 
(pdvai eivai ttjv fjdovrjv, akXa. pdXXov 
XeKTeov evepyeiav rr/s Kara (fivaiv 
e£ea>s, dvTi 8e tov aladrjTrjv, dvep,- 
rrodicrTov. boKti Be yeveals tis eivai 
OTi KvpLoiS dyaBov' ttjv yap evep- 
yeiav yevecriv oiovTai eivai, eo~Tt de 

hepov. Nic. Eth. 7, 12. "We 
need not infer that there is any 
higher good than Pleasure, be- 
cause, as they say, an End is 
better than the productive pro- 
cess. Eor Pleasure is neither 
a process of production nor al- 
ways attended with a process of 
production, but is sometimes an 
ultimate function and final ac- 
tivity, accompanying, not a pro- 
cess of formation but, the ap- 
plication of what is perfectly 
formed to its destined purpose. 
And the End of pleasures does 
not always lie beyond them, but 
beyond those only which attend 
the progress of our nature to 
its perfection. So that the true 
definition of Pleasure is, not a 
seosible formation of the nor- 
mal state but, a function of the 
normal state when formed, and 
say instead of sensible, unim- 
peded. It is supposed to be 
a productive process on ac- 
count of its finality, because 



* 



<MAHB02. 



105 



V- 55- $jv/jL/3ali>€i yiyveaOcu, eav tls ttji/ rj^ov^v cos ayaOov 
r)fxlv TiOrjrac, 

20. IT0AA77, eVei kou rrjSe en Xeycofxei^. 
nPO. Ufj; 

b Tim ovk aXoyov earc /xySeu ayaffbv dvaih 

firjde kolXov fxrjre Iv acofiaac fxrjr kv TroAAoZs* akkois 
7r\rjv kv ^vxjjy koll evravOa r)$ovr]V [xovov, avSpetav 
Se r) crcotypocrvvrjv 77 vovv rf ti rcou aWoov, oaa ayaOa 
uXrjye tyv)(f), firjftev toiovtov elvat \ irpos tovtois 8e 



the ultimate function is con- 
founded by some thinkers with 
the process of production, 
widely as they differ." 

However, even this inter pre- 
tation does not account for the 
last words, noWr)' eVei Kai Tjjde 

aXoyaraTa, which can only 

apply to the original thesis, 
that Pleasure is the chief and 
sole Good. Shall we suppose 
that the Philebus is a composi- 
tion of two distinct fragments, 
forming a well-proportioned 
whole, but rather carelessly sol- 
dered together in respect of 
some of the minuter touches ? 
One of the fragments may have 
consisted of the two Ethical 
problems, and the solution "of 
each by means of three criteria ; 
the other of the exposition of 
Dialectical method, the list of 
Principles, the Classification of 
Pleasures and Sciences, and the 
Composition of the Highest 
Good. In confirmation of this 
hypothesis it may be observed, 
that when the criterion of 
Truth is applied, §41, to as- 
certain the degrees of affinity 
of Pleasure and Knowledge to 
the Good, no notice is taken of 
the elaborate arguments of So- 
crates, § 21-26, to establish the 



Falseness of the Mixed Plea- 
sures ; but some rather poe- 
tical logic is extemporized by 
Protarchus, who contributes 
much more to the reasoning 
on the first problems than to 
the other portions ; and on the 
other hand no notice is taken 
of the fact that the Pure Plea- 
sures were allowed, § 3 2, to pos- 
sess Truth, Beauty, and Mea- 
sure. No notice again is taken 
of the affinity of Reason to the 
divine Cause, § 16, though it 
tends to an immediate solution 
of the point in issue. Again, 
after Division and Generaliza- 
tion have been propounded as 
the only satisfactory method, it 
is somewhat strange that both 
the original problems are solved 
by ordinary Dialectic without 
any recourse to classification. 
All this becomes intelligible if 
we assume the Philebus to 
have arisen from a boldly exe- 
cuted junction of two origi- 
nally separate dialogues. It 
would be interesting to know 
what theory was advanced by 
Galen, in his lost work, nepl 
t£>v iv T(o $1X77/30) [j,eTai3a.creG)i/, 
"On the abrupt transitions of 
the Philebus." 



P 



106 



OAATON02 



b. Proceed- 
ing now to 
examine 
Science, 
we find 
that its 
first divi- 
sion is 
into Pro- 
ductive and 
Theore- 
tical. The 
Productive 
Sciences 
are sub- 
divided 
into two 
classes, dif- 
fering like 
the Plea- 
sures in 
Purity, and 
represent- 
ed by Mu- 
sic and Ar- 
chitecture, 



ert top /xrj yalpovra, dkyovvTct 8e, dpayKa^eadaL p. 
cpdvaL kolkov dvai Tore orav dAyfj, kolv f) dpicrTOs 
irdvTGdV) kol top yaLpovra av, ocrcp pdWov x aL P e h 
rore orav x aL PV^ toctovtco Siaipepeiv irpos aptrrjv. c 
5 riPO. YldpT iari Tavra, co ^eoKpares, cos 8vvolt6v 
dXoycoTctTa. 

XXXIV. 20. M.T) tolvvv rj8ovrjs piv irdvTCos 
k^iraaiv iraaav eTnyeip&pjev TroirjaaaOat, vov 8e kcu 
€7ricrTi]prj$ olov (peidopepoi a<p68pa (pavoopW yev- 
lovaLcos 8e, el Try rt traOpov rjx € h ™ v TrepLKpGvcopLev, 

CCDS' 6 TL KaOapCOTOLTOV €(TT CLVTCOV (j)V(T€l, T0VT0 KOLTL- 

86vTes els Trjv KpaaLv xpco[i€0a rr}v kolvtjv tols re 

TOVTCOV KCU TOLS T7]S rjSoi>TjS piped IV dX7]0eaT(XTOLS . d 

npo. 'Op6m. 

15 20. OvKOVP TjpiV TO pieV, oljJLOLL, Si] ptOV py LKOV IcTTl 

rrjs ire pi rd pLcuBrjpLara eirLaTrjpLrjs, to 8e ire pi iraihelav 

KCU TpOCpTjP ; Tj 7TC0S \ 

npo. OvTos. 

20. 'Ez^ Sr) reus x et P 0T6 X 1/LKa ^ $Lavorj6copLev 



12. Kpaa-iv is Schleiernia- 
cher's correction. It is re- 
quired for the reason stated in 
the note, p. 52, e. 

15. OVKOVV TjjMV K. T. X.] A foUT- 

fold division of Sciences is given. 
They are Productive or Prac- 
tical (8r)fjLiovpyiK.ai, x €l P 0T€ X vll<a ^) 
and Contemplative or Theore- 
tical. These classes are again 
subdivided. The Productive 
are (1) Music with its group, 
and (2) Architecture with its 
group. The Contemplative are 
(3) Mathematics, subdivided 
into Pure and Applied, and (4) 
Dialectic or Speculative Philo- 
sophy. Physical Science would 



make a fifth class, unless it is 
to be grouped along with Ap- 
plied Mathematics. If we 
merge both of them in the Ar- 
chitectural group, we get a di- 
vision identical with that in the 
sixth book of the Republic. 
We there have four classes, 'E7n- 
arrjixr] or Dialectic, Atdvoia or the 
Mathematical Sciences, and niV- 
tis and Efcao-ta. The two last 
are not exactly denned, but 
Hlo-ris appears to include, along 
with other members, Physical 
Science, and 'Elmala the Mimetic 
arts. 

19. 8iavor)6a>iJLev] "Examine." 
kidpoia — tfrqais, Eth. NlC. 6, 9. 



4>IAHB02. 



107 



P- 55- 7rp(OTa, el to pev iTriaTr)pr)$ avrcov pdXXov eyopevov, Theoreti- 

v *\ ? v v » - v \ A ' - 7 cal Science 

TO 06 TjTTOV €Vl, KCLI 061 TCC p€V 0)9 KCtU0ipCOTC(.T<X VOjIL- is subdivid- 

y ■ \ w % j * , ed into 

K£lVj Ta O)? aKauapTOT€pa. Mathema- 

rmn r\ ' ' tics and 

Ilrli. UvKOVV yp7). Dialectic. 

t v ' « / « / The Ma- 

2,12. lay tolvvv yyepoviKa? OiaArjirTeov ekcco~tcov 5 thematical 

> ~ / sciences are 

aUTW X^/ 3 ^- further di- 

nnn n ' s - vided into 

I1FI2. HOW /C^ 7TW9 ; two classes, 

e 212. Olov rracr ojv rrov Teyvcov av ti? dpiOprjTtKrjv larSthe 

ry \ V \ / t 3 / , Philoso- 

^COpl^y KCU p£Tpr)TlKJ]V KQLl (TTGlTlKTJVy COS* €7T09 €L7T€LV, phic> 

(pavXov to KaTaXziTropevov €KCCQ~TT}£ CIV yiyVOVTO. to 
nPO. <PavXov pkv Srj. 

20. To yoi)y /xera raur' ukol^lv XeirroiT av kol 
tols aiaOrjcreiv KaTapeXeTav ipjKupia kol'l tlvl Tpifirj, 
Tots' Trjs (TToyao-TiKrjs 7rpoo~xpcop€vov9 Svvdpecriv, ay 
$-56-7ToXXol reyyas eTrovopid^ovcri, peXeTj) kol ttovco ttjvis 
pcoprjv cmupyao-pivas . 

IIPO. ' KvayKCLLOTara Xeyeis. 

20. OvKOVV fJL€0~TTJ JLi€V 7T0V pOVCTLKT) WpCOTOV, TO 

i;vp<pcovov dppoTTOvaa ov per pep dXXd peAeTTjs aro- 
\aap& kol <~vpmaara ai)Tr}s avXrjTiKrj, to ptTpov 20 



8. Oiop Traacov K.r.A.] So ill 
the Republic : rcov errl ndvra 
reivovrcov n Xdficojxev. . .olov tovto 
to Koivbv, co Tracrai Trpoaxpavrcu 
rkyyai re Kai btdvoiai Kai eTTiar-qfiai, 
o kcu navri iv TrpcoTOis dvayKr) pav- 
Bdveiv . . . Xey co be avro iv KecpaXalco 
dpiOpov re Kai Xoyicrpov. rj ovx 
ovrco 7rept tovtcov e^et cos ndaa 
rkyvr) re Kai iinaTr]p-q dvayKa^ercu 
avrcov fxeroxos yiyvecrdai ; *J. p. 

522. "Take some of the sci- 
ences of universal application ; 
the common element, for exam- 
ple, that is adopted into all 
arts, deductions, and sciences, 
and that must always be mas- 



tered first ; I mean Arithmetic 
and the theory of Ratios. Is it 
not true that every art and sci- 
ence must borrow from these V 
1 2 . eim£eu>] This word seems 
to identify the group under dis- 
cussion with the fourth class of 
sciences in the Republic which 
are called ElKacria. 

20. kol £-vp,7racra avrrjs av\r]- 
tikt}\ KiBapicTTiKr) and avXrjTiKrj, 

the theory of stringed and wind 
instruments, were considered an 
exhaustive division of instru- 
mental music. Only avXrjriKr) 

is expressed, because KiOapio-TiKr} 
is implied in appoTrovcra. The 



108 IIAATON02 

iKaarr)? x°P^ T< ? GToyafe<r&m (pepopevr]? Orjpevovcra, p 
cocrTe 7roXv pepiypevov eyeiv to pjj crafpes, crpaxpov 
8e to fiefiaiov. 

riPO. 9 AAr]06o-TaTa. 
5 20. Kai prjv \(xt piKTjv re Kai yecopylav KOU kv- b 
fiepvrjTiKrjV koll CTTpaT7]yLKr}v cbcravTcos evprjcropev 
iyovaas, 

IIPO. Kai 7ravv ye. 

20. TeKTOVLKrjv 8e ye, olpai, 7rXeiaTOLs peTpoi? 
iore kol opyavois xpcopevr/v, ret ttoXXtjv aKplfieiav avTrj 
TTopl^pvTa TeyyiKcoTepav rcov 7roXXtov e7naTrjpcov 
Trapeyerai. 

npo. ufj ; 

20. Kara re vavirrfyiav Kai kot oiKodoplav Ka\ 
15 ev 7toXXol9 aXXois ttjs i^vXovpyLKr)s. Kavovi yap, 
olpai, koi Topvco yprjTai koX SiaftrjTr) Kai aTtlOpr] Kai a 
tlvl TrpoaaycoyLcd Kf.Kopyj/evpe'vep. 

IIPO. Kai iravv ye y co 2co/c^ares > , bpOcos Xeyeis. 
20. Ocofiev tolvvv Siyr] ray Xeyopevas Teyya?, 
10 ray pev povaiKrj ^vveiropevas ev tols epyois eXar- 



WOrds To [xerpov eKacrTrjs x^P^V s 
r<w crro^a^ecr^at <pepop.€vr]s Brjpev- 
ovcra compared with pip-^crecos, 
§38 seem to show that wind 
instruments were regarded as 
subordinate to stringed instru- 
ments. Instead of avkrjTiKrj, av 
nXrjTiKr) has been proposed. c Ap- 
HOTTovaa would then refer to 
the tuning an instrument, as 
opposed to the playing upon it. 
Merpoi/ here must mean pitch, 
not time or rhythm. 

9. 7r\€iaTois p,erpois T€ ko.1 
opydvois xptoH-* vr ) v ] If Plato had 
foreseen the apparatus of in- 
struments for detecting and 



measuring phenomena that 
would be placed at the com- 
mand of the student of nature, 
he must on his own principles 
have allowed that physical in- 
vestigation might some day rise 
to the rank of a tolerably ac- 
curate science. 

16. Kai diafirjTT] k.t.A.] dtaj3r)Tr)s 

is explained to mean KaBienewj 
pLoXvftdos, a plummet. Si-atf/^ is 

(Txoiviov XenTov epvQpcp rj p,e\avi 

Xpoop-ciTi Kexpio-pevov, a red line, 

rrpouayoayiov is to tcov tcktovoov 
opyavov 6 irpocrayovTes evBvvovari 
to. orpe/3Xa £uAa. 



<t>IAHB02. 109 

V Jy6- tovos oLKpifielas perLcr^ovaasy rag 8e T€KroviKrj 
7r\eiovos. 

nPO. KelaOco. 

20. Tovrcov 8e ravras aKpL^ecrrdras eivai re^yas, 
as vvv drj wpcoras eurropiev. 5 

IIPO. ' ApiOpyrLKrjv (palvei pioi Xiyeiv Kal oaas 
fxera Tavrrfs re^yas icpOey^co vvv drj. 
d 20. Hdvv fxev ovv, dXX\ co YYpcoTapye, dp ov 
Sirrds av Km ravras XeKreov ; rj wco? ; 

nPO. Uolas Xeyec? ; 

20. ' Api0/JL7]TIKT}V TTpCOTOV dp OVK dXXrjV pi€V TlVd 

rrjv rcov ttoXXcov (j)aT€ov, dXXrjv 8 av rrjv rcov (f)iXo- 
aocpovvrcov ; 

nPO. Ylfj irore SiopLadpLevo? ovv dXXrjv, rrjv 8e 
dXXrjv Oelr] TL9 dv dpiOfirjTLKrjv ; 1 5 

20. Ov (TfALKpos opos, co Upcorap^e. oi pcev yap 
7rov povdda? dvierovs KarapiO piovvrai rcov Trepi dpiO- 
e p,6v, oiov arparoweda dvo Kal /Sous* Svo Kal Svo rd 
crpuKporara rj Kal rd Trdvrcov pteyiara' oi cf ovk dv 
7tot€ avroL? avvaKoXovOrjcreLav, el /lltj piovdda povddos 20 
eKaarrjs rcov pvplcov pLrj8ep,lav dXXrjv aXXrjs 8ia(pe- 
povcrdv Tis Orjaet. 

11P0. Kat paXa y ev Xeyeis ov apaKpav 81a- 
(popav rcov 7T€pl dpiOpLov revTatpvrcov, coare Xoyov 
€)(€iv Sv avras eivai. 25 



5. 7r paras, i. e. f)yefxoviKa.s\ 
Mathematical truths are pri- 
mary because they are presup- 
posed by the Physical sciences 
as their logical basis ; and the 
study of Mathematics therefore 
naturally precedes the study of 
Physical science. The chrono- 
logical order in which nature 



developes the ideas is in har- 
mony with their logical relation, 
if, at least, it is true that fiaBrj- 
fiariKos fxev nais yevoir av, aocpos 
de rj (pvaiKos ov. Nic. Eth. 6. 8. 
" A boy may be a Mathemati- 
cian but is not fit for Specula- 
tion or Physical philosophy." 



110 



IIAATON02 



20. TV 8e; XoyxrriKr) recti pceTprjTLKrj ?; Kara tckto- p. 56. 
vlktjv kcu Kar epuropLKrjv ttjs Kara <ptXocro(j)Lav yeco- 
p,€Tpla? re kol XoyiapLwv KaTap^eXeTcopevcov ; noTepov P-57- 
cos pita eKarepa XeKTeov rj 8vo TiOoopev ; 
5 F1PO. Tois TrpoaOev eiropcevos eyooy av 8vo Kara 
ttjv kpxfv \j/rj(j)ov TiQdrjV eKarepav tovtcov. 

20. 'OpOca?. ov 8' everca ravra TrporjveyKapeOa 
els to pceaov, dpa evvoels ; 

DPO. "lo-cos, aXXa ae fiovXolprjv av diro^vacrOai 

10 TO VVV ipCOT(0pL€VOV. 

20. AoK€L TOLVVV EpLOiye OVTOS 6 XoyOS Ol>)( 7JTT0V 

rj ore Xeyew avTOV 7]pyppe6a tois r)8ovais (flTCov 
dvTLGTpo<pov evTavOa 7rpof3e/3r]K€vai y (TKOTtoov dpa b 



1. XoyurriKr] perhaps is that 
part of the theory of numbers 
which treats of Ratios (Xoyot). 
It is somewhat enigmatically 
contrasted with Arithmetic in 
the Gorgias. Tls eo-Tiv 77 dpiO- 

lirjTiKrj rt)(yr) ; — rcov irepi to apriov 
re Kai TrepiTTov yvooats oaa av e/ca- 
repa Tvyxdvy ovra...rr]v de Xoyicr- 

TLKTjV TLVa Kokeis Teyyr\V • TO. peV 

aXXa Ka.6a.7rep rj dpidpi]TiKr) e^ei. 
irepi to ovto yap eo~Ti, to re apTiov 
Ka\ to TrepiTTov' diacpepei de toctov- 
tov oti Kai 7rp6$ avTa Kai irpbs a'A- 
\rj\a irons e%ei TrXrjdovs eTriaKOTrel 
to TrepiTTov Kai apriov 17 \0y10~TiKr). 

p. 451. Ct Arithmetic is one of 
the sciences that consider the 
Even and the Odd, and inves- 
tigates the amount of either 
separately. Logistic agrees 
with Arithmetic up to a certain 
point, having the same thing, 
Even and Odd, for its subject. 
The differentia is that both the 
internal and external numerical 
relations of the Even and Odd 
are investigated by Logistic." 



The writer of the Epinomis 
after saying that man was di- 
vinely taught Arithmetic by 
the alternations of day and 
night, and periodic changes of 
the moon, proceeds apparently 
to refer to Logistic. Kai pexpt 
pev tovtcov re Kai ev tovtois t-vpnav 
to bvvarbv tcov £o)u>v paka dpiOprj- 
tikov yeyove, to /ca#' ev avrb Ka6* 
avrb ctkottovV to 8e Trpbs aWrjXa 
rravTa dpiOpbv del \oyl£eadai (Wa> 
pev pel^ovos eW/ca Kai tovtov ae\rj- 
vrjv avtjavopevrjv Kai <p6ivovo~av ep- 
7roir]o~as prjvas irpbs tov eviavrbv 
^vvearrjoraro Kai rravra dpidpbv 
Trpbs dpidpbv rjp£aro ^vvopav evbai- 

povL tvxv- p. 979- These words 
are hopelessly corrupt, but we 
may gather from them that the 
writer regards the Relation of 
numbers (prjvas Trpos tov eviavTov, 
dpiOpbv Trpbs dpiOpbv) as the spe- 
cial province of Logistic. 

T 2. rats rjdovals £t]tcov avTi- 

o-Tpocpov] " to find something 
analogous to pleasures," i. e. 
some division of the sciences 



<I>IAHB02. 



Ill 



p. 57. icrrl tis erepas dXXrj KaOapcorepa eTTLaTTjprjs iTnarrjpir], 
KaOdirep rjdovrjs- rjdowq. 

E[PO. Kal pdXa erases tovto ye, otl ravff eveica 
tovtcov eTTLKe^eiprfKev. 

XXXV. 20. Ill ovv ; dp ovk iv plv rolsh Of these 

3/ /» > > v-v -v ->/\ \ ' 9 ■ * 1 the Philo- 

epirpoauev eir aAAoL? aAArjv reyyqv ovaav avevpia- sop hichas 

1 / \ » 1 / 3/ v \ "v \ the more 

k€l aacpearepav /cat aaacpearepav aAArjv aAArjs ; Exactitude 

E[PO. Haw pev ovv. rity : U 

■«^/"v »¥-i / r\ t ' v / e e / Dialectic, 

2i2. ttV TOVTOLS 0€ OLp OV TIVCL Te^Vr/V CO? OpCOVV- however 

piov (j)6eyi;dpevo?, eh do^av KaTaaTr}o~a? 009 pias, iQcautdRea- 

c iraXLV m Svolv irravepoora tovtolv olvtqlv to aa(pe? dom^iJthe 

kol to KaOapov 7repl Tama iroTepov r) tcov (ptXooo- p U rest and 

(povvrcov rj pur} (j)iAooro(povi>TQ)i> aKpL^eaTepov k\eL ; ^jgeT 

ITP12. Kal pdXa doKel poL tovto SiepcoTav. 

20. Tlv ovv, co UpcoTapx^ avTco 81800 pep diro- 15 

KpLCTLV ; 



analogous to the division of 
pleasures. Upoj3ej3r]K6vai is 
Schleiermacher's emendation 
for TrpofieftXrjKevai. It is re- 
quired to form with ivTavOa an 
antithesis to ore rjpxopeBa, 

9. S/jLoavv/jLov] "an indivi- 
dual/' or, " an indivisible spe- 
cies." 'Opwwpov in Plato is 
not equivalent either to 6/xa>- 
vvpov, or aw6>wfxov, as defined 
by Aristotle. According to 
the latter opwwpov is a thing 
with an equivocal name, i. e. 
a name with two or more un- 
connected meanings : (rvvoavvpov, 
a thing with a generic name, 
i. e. a name denoting two or 
more things essentially related. 

'Opoovvpa \eyerai cov ovopa povov 
Koivbv 6 he Kara rovvopa \6yo$ 
erepos, oiov £a>ov ore av&pomros ko.1 
to yeypappivov. ..avvavvpa de Xe- 



yerai hv to re ovopa kolvov Ka\ 6 
\6yos 6 ai>Tos, oiov £coov 6 re 
av6p<07ros Ka\ 6 (Sovs. Categ. p. I. 
It happens that in speaking of 
the division of the sciences 
which Plato mentions in the 
text, Aristotle uses the word 
crvvcovvpos : cr^eSov Se crvvthvvpoL 
elcriv eviat tovtcov tcov iTTLCTT-qpcov, 
oiov do~Tpo\oyia rj re padrjpaTiKrj 
Ka\ f) vavTiKt), Kal appoviKr) 17 re 
pa8rjp.aTLKr] Kal 77 Kara ttjv aKorjv. 

Anal. Post. 1. 13. "The same 
name in a nearly univocal sense 
is sometimes applied to both 
branches ; as astronomy de- 
notes the mathematical science 
and a branch of the art of na- 
vigation, and harmonics both 
the mathematical and the aesthe- 
tic science." Here crvvcovvpos 
means just the opposite to 6pa>- 
wpos in our text. 



112 



flAATONOS 



nPO 'O ^coKpare?, ety OavjiaaTOV Sia<fiopa? peye- p. 
609 eis aa(j)r)veLOLV irpoeXrjXvOapiev hridT^p^v . 

2Q. Ovkovv OLTTOKpLvovneOa paov ; 

IIPO. T/ ixrjv ; /cat eiprjo-000 ye on ttoXv piv 
5 am at t&v dXXcov Teyv&v SicKpepovai, tovtcov 
avTcov ai irepl ttjv tcov ovtoss (j)cXocro(f)ovPTCoi' opfxrjis d 
aprjyavov aKpifiela re kcu dXrjOela irepl fierpa re koll 
apiOpiOvs Sia(p€pov<Tii>. 

212. "Eortt) ravra Kara ae, kcu croi Srj TncrTev- 

ioovT€S 6appOVVT€$ ClTTOKpiVCDpieOa TOW oWoiy 7T€p\ 

Xoyoov 6Xkt}i>, 

nPO. To iroiov ; 

20. '£2? €tCrl 8vO aplOjJLrjTlKOU KOL SvO pLeTprjTlKOl 



11. \6yoiv 6"AKrjv] seeins to 
mean " misunderstandiug, " 
" misrepresentation," " misin- 
terpretation of a doctrine to be 
refuted," " doing violence to 
the meaning of a formula." 
Compare : ov 8vo~p.evcos ov$e pa- 

XtjTLKoos aXX'...a>s aXr]da>s crKe^ei 

Tt 7T0T6 XeyOflCV . . . KCU SK TOVTCOV 

inLCTKe^rei . . . aXX' ovk e'/c avvrjdetas 
pi]fxdra>v re kcu ovopdroav, a ot ttoX- 

Xoi OTTTj CiV TVXGXTIV e\KOVT€S CLTVO- 

pias dXXrjXois TTavTodcnras irap- 

exovon. Theaet. p. 168 c. Plato 
probably alludes to some of his 
own adversaries, perhaps the 
Megarian Eristici. Protagoras, 
however, appears to have writ- 
ten against the Mathematicians, 
asserting that nothing in nature 
corresponded to their defini- 
tions. 'AXXa prjv ovfte roov ax<j6r\- 
tcov av e'lr) peyedcov ovde 7repi top 
ovpavbv rj do-rpoXoyla rovfte' ouSe 
yap ai aladr)ra\ ypappai roiavral 
elcriv olas Xeya 6 yeooperprjs' ovdev 
yap tvOv tow alaOrjrwv ovtcos ovBe 



arpoyyvXov. anTerai yap rov Kavo- 
vos ov Kara aTiyprjv 6 kvkXos, aXX' 
(ocnrep Upcorayopas eXeyev eXeyxcov 
tovs yeooperpas. Arist. Metaph. 

p. 998 A. " On the other hand 
sensible magnitudes and the 
visible heavens can hardly be 
the subjects of astronomy. No 
sensible lines satisfy the geo- 
metrical definitions of straight- 
ness or curvature, for a ruler 
touches a material circle at 
more points than one, as Pro- 
tagoras said in his Confutation 
of Geometry." This polemic 
may be alluded to here. 

13. c i2s fieri 8vo dpi9pT)TiKai 
k. t. X.] The division of the sci- 
ences into two branches, one 
more practical, the other more 
theoretical, one dealing with 
facts, the other with laws, one 
with rules, the other with prin- 
ciples, is again enforced in the 
Republic, and appears to have 
been indicated here for the first 
time. It implies a consider- 



<DIAHB02. 



113 



p. 57. koll ravrais aXXcu roiavrat ^vve7T6jxevaL av^yai^ rrjv 
didvfjLOTrjra e^ovcrai ravrrjv, ovofxaro^ eVoy kskoi- 

EiPO. Al8co/jl€p Tvyr} dyaOfj tovtois, ovs (j)fjs Scl- 
vovs dvai, ravTrjv ttjv airoKpia iv , co lEooKpare?. 

20. TavTas ovv Xeyojutep hrurTrjiias aKpifieis 
pidXiara eivai ; 



able progress of scientific in- 
quiry, and in fact furnishes a 
principle for the systematic co- 
ordination of the sciences. *A\- 
Xov 8e rponov 8ia(pepei to Store rov 
on to) 81 dXXrjs emo-TT]fxr]s eKarepov 
Beoopeiv. roiavra S' eariv oaa ovtcos 
e^ei npos dXXi]Xa &o~T eivai 6dre- 
pov vno Sdrepov, oiov ra otttiko, npos 
yecoperpiav Kai ra prjxaviKa rrpos 
(rrepeoperpiav Kai to. appoviKa rrpos 
dpiBprjriKrjV Kai to. (Paivopeva rrpos 
acrTpo\oyiK7]V . . .evravda yap to pev 
otc tu>v alar6r)TiKG>v elbevai to 8e 
SioTi tg>v paBrj paTiK.Gov. . . %x eL ^ K( * L 

TTpOS TTjV OTTTIKTJV COS aVTT) TTpOS TTJV 

yeooperpiav aXXr) npos ravTtjv, oiov 
to rrepl Ttjs ipi8os' to pev yap on 
(pvaiKov eldevat to 8e diori orrriKov. 

Anal. Post. 1. 13. " Another 
contrast between law and fact 
is that they may belong to dif- 
ferent sciences, which happens 
when two classes (or sciences) 
are related as species and genus, 
as, for instance, Optics and Geo- 
metry, Mechanics and Stereo- 
metry, Harmonics and Arith- 
metic, Celestial Phenomena and 
Astronomy . . . Again the same 
relation that Optics bears to 
Geometry, another science bears 
to Optics ; as, for instance, the 
theory of the rainbow. Here 
the facts belong to Natural 
Science, the explanation to Op- 
tics." A similar division is 
traceable in the truths of Poli- 



tical philosophy. The iEsthe- 
tics of Morality are most requi- 
site for individual practice. 'Apxv 

yap to on, koI el tovto (paivotro dp- 
kovvtoos ov8ev rrpoaSerjaei rov 8ion. 

Eth. Mc. 1.4. " The first step in 
moral knowledge is to recognise 
a particular duty ; and where 
this is sufficiently evident to 
sense, a man need not know the 
law on which it depends." Even 
in practice, however, we some- 
times require the guidance of 
general ideas. "Qo-re 8ei dpcpco 

exav (rrjv re toov KadoXov (ppovrjaiv 
Kai TTjV tcov Ka6eKao~Ta) rj ravrrjv 

pdWov. ib. 6.7. " Both Rational 
and ^Esthetic morality are requi- 
site, though more especially the 

latter." 'AW iiripeXrjdeiri dv api- 
ara rov Ka6" eva Kai larpds Kai 
yvpvao-rrjs Kai rids dXXos 6 to Kado- 
Xov el8a>s on rracriv r) rois roio7a8e 
. . . rdxa §' dv Kai too (SovXopevco Be 
erripeXelas (BeXriovs rroieiv e'lre rroX- 
Xovs e'lre oXiyovs vopoBeriKco rreipa- 
reov yevea-Bai. ib. IO. 9. " Rules 
for the government of an indi- 
vidual would be best laid down 
by the physician, gymnastic 
teacher, or other artist who 
knows the universal or special 
law j and so a man who has to 
educate whether many or few 
should attempt to acquire the 
general ideas of a legislator." 

6. aKpijSeis] The gradations 
of severity in method of the 



114 nAATONOS 

riPO. Haw nlv ovv. p 
20. 'AAA' rjfjLas, co Ylpcorapxe, avaivoir av r\ 



different sciences, first indicated 
here, became an established 
doctrine of Logic, and is often 
insisted on by Aristotle. It 
may be interesting to cast a 
glance at his treatment of this 
subject. There are degrees of 
severity, he says, even in the 
Mathematical sciences. 'Ak/h- 

j3eo~repa 5' e7Tio~Tr)prj emo'rrjprjs /cat 
nporepa rj re rov on kcli olotl r) 
civrr), dXXd pr) ^copis rov on rr)s 
rod dioTi' Kai rj pr) icad' viroKeipevov 
rrjs KaO' vnoKeipevov, oiov apiOprj- 
TiKr) dpp.oviKrjs' Kai r) i£ iXarrovcov 
Trjs eK 7rpoa6eae<x>9 oiov yeaperplas 

dpiOprjTLKr). Anal. Post. i. 27. 
" Priority and a higher degree 
of exactitude belong to the sci- 
ence which deals with laws as 
well as facts compared with 
another which deals with facts 
alone : to the science whose sub- 
ject is abstract compared with 
another whose subject is con- 
crete, as to Arithmetic compared 
with Harmonics : and to the sci- 
ence whose subject is relatively 
incomplex compared with an- 
other whose subject is com- 
plex, as to Arithmetic com- 
pared with Geometry (whose 
subject combines Space with 
Quantity)." Less rigorous de- 
monstration is to be expected 
from the Natural sciences 
than from the Mathematical. 

TrjV B y aKpifiokoy'iav rr)v paOrjpa- 
Tixrjv ovk ev cmao-iv dnaLrrj reov 
dXX' ev rols pr) e'xovcriv vXrjv. hi- 
orrep ov (pvcriKos 6 rporros, arrao-a 
yap tVco? r) cpvo-ts %\<ei vXrjv. Met. 
D. p. 995. " The rigorous de- 
monstration of the Mathema- 
tician is not alwavs to be de- 



manded, but only when the sub- 
ject matter of a science is an 
abstraction. Therefore the Na- 
tural sciences have a different 
modality, for their subjects are 
always concrete." Again there 
is less exactitude in the ^Esthetic 
than in the Rational branch of 
Morality. 'Eneivo 8e TrpobicopoXo- 
yr)a6a> on 7ras 6 irep\ ra>v ivpaK- 
rcov Xoyos TV7rco Kai ovk aKpiftcos 
dcpelXei Xeyeadai, &>o"nep Ka\ kot 
dpxds e'Livoaev, on Kara rrjv vXrjv 
01 Xoyoi aTraiTrjTeoi. . . . roiovrov 8' 
ovtos rov kuBoKov Xoyov, en pdXXov 
6 TTtpl ra>v Kadeimara Xoyos ovk 
e'xei raKpifies. Eth. Nic. 2. 2. 
" Let us first postulate that 
Moral laws are unsusceptible 
of precise codification, as we 
said above that the subject 
matter determines the amount 
of precision to be required in 
the propositions. And, vague 
as is the general theory, the 
details are still more inde- 
terminate." The consideration 
of the different modality (rpo- 
rros) of the different sciences, 
sometimes said from a narrower 
definition of Logic to be extra- 
logical, was a principal function 
of the Aristotelian Logic. At 
least it is generally in reference 
to this office that he alludes to 
Logic, viewing it on this ac- 
count as a general Propaedeutic. 

"Orra S' ey^etpoCcrt rcov Xeyovroov 
rives 7rep\ rr}s dXrjdelas, ov rporrov 
Bel dirobex^o-dai, 8l diraiBevo'lav 
rcov dvaXvTLKwv rovro 8pa>criv' del 
yap nepl rovrcov ijKetv TrpoeTricrra- 
pevovs, dXXd pr) aKovovras forelv. 

Met. T. 3. p. 1005 b. " The 
discussions of some Meta- 



4>IAHB02. 115 

p. 57. rod SiaXeyecrOai 8vvapLL$, el rtva rrpo avrr/9 aWrjv 
Kplvaifxev. 

V'5$' IIPO. Tlva Se ravrrjv av del Xeyeiv ; 

20. ArjAov otltj rras av rrjv ye vvv Xeyopevqv 
yvolrj. rrjv yap Trept to ov kol to ovtcos kcll to /cam 5 
ravTov del rrecjyvKos iravrcos eycoye oiptai -qyetaOai 
<~vpnvavTas ? qctqis vov kcll apLLKpov TrpocrrjprrjTai, 
fiaKpcp dXr/BearraTTjv elvat yvcocriv. av oe rl ttcos 
tovto, co Ylpcorap^e, SiaKplvois av ; 

IIPO. "YIkovov juev eycoye, co iLcoKpares, e/cacrrore 10 
Topylov TroXXaKis, cos rj rod TreiOeiv ttoXv otacpe'poi 
b Tracrcov reyvcov' Travra yap v(jj avrfj SovXa Si eKov- 
rcov dXX ov Sid fiLas ttoiolto, Ka\ ptaKpco dplcrrrj 
Tracrcov elrj rcov reyvcov , vvv 8' ovre crol ovre 8y 
eKelyco ^ovXolprjv av evavrla rtOeaQai, 15 

20. Ta oirXa [xol Sokcl? fiovXrjOels elirelv aia- 
■^yvOels diroAiTrelv. 



physicians on the modality 
(degree of rigour) to be re- 
quired in the proofs, are due to 
a want of previous training in 
Logic. For the investigator 
ought to come antecedently 
prepared with this knowledge, 
and not mix up two inquiries." 
Uerraidevpevov yap icrriv eVt rocrov- 
rov rd<pi(3es im^r/relv eKacrrov 
ykvos i(f) oo~ov rj rod Trpdyparos 
(pvais eViSe^erai' TvapairkrjO-Lov yap 
(paiverai pa6rjp.ariK.ov re TuOavoko- 
yovvros airohe^o-Oai /cat prjropiKov 
aVoSei'^et? cnvairelv. Eth. JsTic. I. 3. 

" He who has had the right pre- 
liminary training will measure 
his demands of exactitude in 
any province by the nature of 
the subject matter. For it is 
as illogical to demand demon- 
stration from an Orator, as to 



accept probable reasoning from 
a Mathematician." A16 del rre- 

7raibevo~dai 7ra>s emcrra diroheKreov, 
cos aroirov apa forelv eTTiarrjprjv Kal 
rponov eTvicrrrjprjs. Met. 2, 3. "A 

preparatory Education should 
instruct us in the right method 
of the various sciences, for it is 
out of place to inquire into the 
mode of investigation after we 
have begun to investigate." 

4. Ar)Xov oTirj 7ras av\ Thomp- 
son's emendation in the Journal 
of Classical and Sacred Philo- 
logy, No. XI. The reading of the 

MSS. is dijXov otl 77 rraaav, k.t.A. 

16. Ta. 07rAa,K.r.A.] The phrase 
of Protarchus is elliptical. He 
probably meant : ivavrlav rl&eo-- 
Bai tt}v -frjcpov, but Socrates sug- 
gests that he was going to say : 
evavrla rldeo~6ai ra oTrAa (which 

Q 2 



116 



ilAATONOS 



il PQ. v Ecrr&) vvv ravra ravTrj, oitrj aoi Sokel. p. 

20. 'hp OVV 0LLTL09 iyOd TOV fXT] KaXto? viroXafielv 

ere; 

EiPO. To iroiov ; 
5 20. Ovk, co (plXe 11 pcorap)(€, tovto eycoye effjTovv 

7TC0, TLS rlyVT) 7] TL9 €7n<TT7}{17] 77 CUT CO V 8ia(fiep€L TCp 

fieyiarri koi aplarr/ koi irXeiara oxpeXovora rjpa?, c 
ctAAa tls TTOTe to aacpe? koi raKpiftes Koi to dXrjOe- 
cttcvtov enricjKOTTei) kolv el cTptKpd kol apiKpd bvivacra. 
to tout <eo~tiv o vvv 8r) (p]Tovp,€v. dXX* opa' ovde yap 
aireyfi-qau Topyla, rfj jxev eKelvov xmdpyeiv reyvrj 
SiSovs rrpos yjpelav toIs avOpdmois Kparelv, fj 8* eiirov 
dyeo vvv Trpaypareia, KaOdirep rov XevKOv irept rore 
eXeyov, kolv el apuKpov KaOapov 8e elr), rod ttoXXov 

15 KOI pLTJ T0L0VT0V 8lCt(f)€p€LV TOVTCp J dVTGp TCp dXr/Oe- (1 

ar olt cp' kol vvv 8r) a<p68pa SiavorjOevTe? koll wavco? 
SiaXoyio-dpLevoi, prjT eh Ttvas cbcfieXelas ein(jTrjpcov 
fiXetyavtes pufjTe tlvols evSoKiplas, dXX* el' tis irecpvKe 
tt)$ \j/vxr)S r)pcov 8vvapi9 epav T6 tov aXrjOovs koi 

20 TTctvTCi eveKct tovtov TTpciTTeiv, TctvTTjv eluaopev 8iepev- 
vrjcrdpLevoi) to KaOapov vov re koi (jypovr/crecQs el 
TavTTjv pAXuTTa Ik tcov clkotcov eKTr)crOai (fiaip.ev dv, 
rj TLva erepav TavT7]9 KVptcoTepav r)piv ^qTi)Teov. e 
[IPO. 'AAAa cTK07rco, koi yaXeirov, oipat, avyyco- 

25 prjaal Tiva aXXrjv eiriGTripuqv rj Te^vrjv tt)s dXrjOela? 
dvTe^eaOat pidXXov rj TavTTjv. 



we may infer from this passage den humility restrained you." 
would have sounded more pre- 1 1 . vnapx^tv] Badham pro- 
sumptuous), but checked him- poses vnepexew for vivdpx^v and 
self. We may translate : "But Kparelv 8' fj elrrov for Kparelv § 5' 
now I should not like to break elnov. Perhaps we should read 
with either of you." — " Break a vnepexeiv with Badham, and 
lance with either, you were change Kpariiv fi 5' dirov into 

going to say, I think, but a sud- npos aKpifieiav & fj eTnov. 



<2>IAHB02. 



p. 58. 20. 3 Ap ovv evvorjaas to rotovde elprjKas o Aeyets* 
vvv, coy al rroXXal reyyat koi oo~ol Trepi ravra TreTro- 

V- 59- vr ) VTa h Trp&TOV pev S6$;ais yjp&vTai koi rd Trepl 
86^av (y]T overt ^vvreraypevcos ; el Se koI Trepl (frvaeco? 
r)yelraL tl$ tflTeiv, oiaff otl tcl irepl top Koapov 5 
rovde, OTrrj re yeyove Kal OTrrj Trdayei tl koI oirrj 
Troiel, ravra ^qrei did f3lov ; (j)alpev dv ravra, 
rj Tray? ; 

nPO. Ovrm. 

20. Ovkovv ov Trepl ra ovra del, Trepl 8e ra 10 
yiyvopeva Kal yevrjaopeva Kal yeyovora rjpcov 6 tol- 
ovros dvypr/rat rov ttovov. 

IIPO. 'AXrjOearara. 

20. Tovrcov ovv tl aacfies dv (palpcev rfj aKpi- 



2. 6W] This is an obvious 
correction for 6W1. Badham 
would also change ravra into 
ravras. 

4. el de Ka\ rsepl (pvo-eeos, K.r.X. ] 
No place was expressly allotted 
to the Physical sciences. Un- 
less we rank them with Prac- 
tical Mathematics, we must in- 
vent a new class for them. We 
shall then have six altogether. 

14. Tovrcov ovv ri o~a(fies, K.r.X. J 
The belief in the proposition 
that Nature is uniform aud in- 
variable, which is the basis of 
the inductive sciences, appears 
to be partly the result of the 
cultivation of these sciences. 
At least it hardly seems to be 
fully realized in the ancient phi- 
losophies. Yet we find much 
more than its germs there, pro- 
positions, in fact, that are incon- 
sistent with the text. In the 
Timseus the material element is 
said to be the seat of Necessity, 
the spiritual world the sphere 



of will and freedom. Mepiy- 

pevrj yap ovv rj rovde rov Koapov 
yeveais i£ dvdyKrjs re Kal vov crv- 
crrdo-eods eyevvr)6r). vov be avdyKqs 
apxovros rco ireldeiv avrrjv rcov yi- 
yvopevcov ra wXelo-ra errl ro /3e'X- 
riarov ayetv, ravrrj Kara ravra re 
fit dvdyKijs rjrrafxevrjs virb rreidovs 
epqbpovos ovno Kar ap^as £vvLo~raro 
rode ro rrav. TiinseUS, p. 48. 

" This world is the result of the 
meeting of Necessity and Rea- 
son. And as Reason ruled Ne- 
cessity and persuaded her to 
produce generally the best re- 
sults, it was thus, Necessity 
yielding to the persuasion of 
Wisdom, that this Universe 
originally arose." Aristotle re- 
peats the same. When we 
reason from an End, he says, 
our conclusions are hypotheti- 
cally necessary : that is, we 
only ascertain the necessary 
conditions of that End : but in 
reasoning from the material 
element the conclusions are ab- 



118 



I1AAT0N02 



(3eararr} aArfiela yiyvecrQai, (bv prjre ea\e prjbev p. 59. 

7TCD7TOT6 KOCTOC TOLVTOL flT]ff €^€l /jLTJT€ tig TO VVV TTCLpOV ^ 

IIPO. Kalirm; 
5 20. He pi oi)v tol p,rj K€KT7]/jL€i>a fte/BcuoTrjTa prjS' 
TjVTivovv Trees' av 7T0T6 fiefiaiov yiyvoiff rjplv Kai 
otiovv ; 

IIPO. Oipai pep ovdapcQs. 

20. QvS' apa vov9 ovSe ti? e7ricrT7}prj irepl avrd 
10 icTTL to aArjOeararov eyovaa. 
IIPO. Qvkovv eiKos ye. 
E - We XXXVI. 20. This ixev Stj ae kcll eae koi Top- 

n nmi; * 



are now 



prepared yiav Kai (PlXrjftov )(pT] crvyya yalpeiv eavj ToSe Se 

to clctiGr- j j 

mine the SlOLjJLOLpTU pOLQ~@(X,L TOO XoyCO. 

Composi- v ^ 6 

tionofthe 15 IIPO, 10 7T010V ; 

human life, 20. 'O? Tj 7T6/)t £Kelva ecrO* rjpLP TO Te fieficLLOV KOI 

solve our to KaOapov Kai to aXrjOe? Kai o Srj Xeyopev eiXiKpiveSj 



solutely necessary. <3?avep6v §77 

otl to avayKoiov iv toIs (pvo~LKo7s 
to cos vkrj Xeyopevov Kai ai klvt]o-€ls 

at TavTTjs. Physic. Ausc. 2. 9. 
" Absolute necessity in the phy- 
sical world is clue to the mate- 
rial element and its operations." 
And yet, after truly criticizing 
the doctrine of Heraclitus, that 
nothing in nature is unchange- 
able, and pointing out that even 
change may obey unchanging- 
laws, he immediately after- 
wards, as if dissatisfied with 
this, takes refuge in the mo- 
tions of the heavenly bodies, as 
an instance of something regu- 
lar and uniform. 'AAXa ravra 
rrapevTes tKelva \eyeop.€v } on ov Tav- 
tov ecrri to fifTa(3ak\eiv /cara to 
TToabv Kai Kara to ttolov. Kara pev 
ovv to Troo-bv eVrco prj pkvov, aAXa 



Kara to eidos anravTa yLvooaKopev. 
€TL §' a^iov iruTitArjcrai toIs ovtcos 
vTroXapftdvovcriv, otl kol avTcov tcov 
aladrjTcov erri tcov i\aTTOvcov tov 
dpLdpbv IdovTes ovtcos e^ovra, rrepi 
o\ov tov ovpavov opoicos drrecprj- 
vavTO. Met. I, 5. p. I OIO A. 

" Waving this we will say, that 
there is a difference between 
change of quantity and change 
of quality. Assume that the 
quantity is variable : it is al- 
ways the Form that is the ob- 
ject of science. And there is 
another ground for censuring 
those who hold this view ; for 
even among sensible objects it 
is the lesser number that sug- 
gest it, and yet all the move- 
ments of the celestial bodies 
are equally included in their 
ban of inconstancy." 



$IAHB02. 119 

p. 59. irepl rd del Kara rd avrd coaavrm (x/lllktotcctoc eyoPTa,. second pro- 
7) Sevrepcos eKelpcop o n fidXiard eari ^vyyepes' rd 8* Recapitu- 
dXXa Tvdvra Sevrepd re kcll v are pa XeKreop. The ori- 

. r / ginal pre- 

lIPO. AXrjUearara Xeyei?. tensions of 

20. Toe 8i] tcop opopdrcop rrepi rd roiavra kcxX- 5 and Know- 

s ? > * ~ . w 5s / > f ledge were 

Xicrra ap ov rocs KaXXtarois oiKaiorarop arropepetp ; ver- 

TTT^r\ tn* f thrown by 

ill 12. hlKO? ye. the test of 

^ y ^ ^ y \ V / ' if y 3/ Suffici- 

212. Uvkovp povs ecrri koll (ppopycris a y av ris e ncy. 
nprjcreie pdXicrra opbpara ; 
IIPO. NaL 

20. Tavr' dpa ip reus rrepi to op optcos eppoiais 
eo~Tiv aTrrjKpifBcopepa opOtos Keipueva KaXeitrOai. 
I1P0. Udpv [lev ovp. 

20. Kai prjp d ye els rrjp Kpiatv eyco rbre wape- 
cr)(0/JLr]i>, ovk dXX* early rj ravra rd opopara. 15 
IIPO. T/ prjPj co ^coKpares ; 

20. Kiev to pep drj (ppoprjerecos re koll rjSoprjs ire pi 
e 7rp09 ttjp dXXrjXcop pi^ip el ris (pair] KaOarrepel Srjpi- 
ovpyois rjpip, e^ cop rj ep oh Sel Srjpiovpyeip ri, irapa- 

K€L0~6(XL , KCZXCOS GCP TCp X6yCp dw€lKa(pl. 2 

IIPO. Kca pidXa. 

20. To perd ravra dp* ov piypvpai ernyeipY}- 
reop ; 

XIPO. Ttpyp; 

20. Gvkovp rd8e TTpoenrovat kcil dpapprjtracrip 
-qpcas avrovs bpOorepop dp ej(oi ; 
IIPO. Ta Troia ; 

20. * A Kal rrporepop epprjaOrjpep* ev 5' rj rrapoipla 



12. atrr]Kpifia)ii€va\ This word and is equivalent to irdw or 
connected with SpOws lias the pdXa. dn^KpL^copeva op6oos= op- 
force of a superlative adverb, 86raTa • " superlatively right." 



120 nAAT0N02 

8oK€L €)(€ll/ 9 TO KOL Sis KCU Tpl? TO */€ KaXcOS typV €7Ta- p. 60. 

varroXeiv tco Xoyco 8eiv. 
IIPO. Ttfirjv; 

20. <&epe 8rj irpos 1 Aios. oiptai yap ovtco 7rco? tol 
5 tot€ XeyOevTOL prjOrjvac. 

npo. 

20. <£>/A?;/36V 0?7crt i)8ovrjv aKoirhv opOov irdo~L 
£cooi? yeyovevai Kal 8eiv irdvTas tovtov aToxd^eaOai, 
Kal 8rj Kal TayaOov tovt olvto elvai ^vpuraai, Kal 8vo 
ioovoiaoltol, TayaOov Kal r)8v 3 kvl tlvl Kal (pvcrei /jliSl 

T OVTCO OpOcOS T€@6PT €)(€IV . ^COKpaTTJS 8e 7TpC0T0V pi€V 

ov (j)rjo-L tout eivai, 8vo 8e KaOdirep tol ovopcaTa, Kal b 
to T€ dyaOov Kal to r)8v 8id(j)opov dXXrjXcov (pvcriv 
€)(€lv, ptdXXov 8e /xero^o^ eivat tt)9 tov dyaOov pcolpas 

15 TTJV (f)p6vr)0~lV 7] TTjV T)8oVTjV '. OV TaVT CCTTl T€ Kal f)V 

tol tot€ Xeyopceva, co UpcoTap^e ; 
HPO. ^(p68pa [xev ovv. 

20. Ovkovv Kal t68e i<al tot€ Kal vvv -qpuv dv 
^vvopioXoyoiTo ; 
20 IIPO. To ttolov ; 

20. Trjv TayaOov 8ta(pep€LV (j)vcriv Tcp8e rcov 
aXXcov. 

nPO. Tin; c 
20. c 0i Trapeirj tovt del tcov (jocov 8 id TeXov? 
mrdvTcos Kal iravTrf, pySevo? eWepov ttot€ ert 7rpoa8el- 
crOai, to Se lkclvov TeXecoTaTOv eyetv. ov^ ovtco? ; 
IIPO. Ovtco pclv ovv. 

20. Ovkovv tco Xoycp €7reipdOr)pL€v )(copl? €KaT€pov 

€KaT€p0V 0€VT€? €1? TOV fiiOV tKaCTTCOV, OLfUKTOV fJLEV 

3°r)8ovr}v (ppovrjcreL, (ppovrjcriv 8e oicravTcos r)8ovr}? pL7)8e 
to o~ piiKpoTaTOV eypvcrav ; 



<MAHB02. mi 

p. 60. IIPO. 'Hv ravra. 

d 20. Nlcov ovv rjfiiv aircov Tore rrorepov ikclvov 
edo^ev elva'i rco ; 
IIPO. Kal wm ; 

XXXVII. 20. El Seye irapyveye^ev n rare, 5 
vvv octtictovv erravaXa^cov bpOorepov elirdriOj pLvrjfjLrjv J?^!^, 
/cat (ppovrjcriv /cat eTncrryfJLTjv Kal dXrjOr) 86^av rrjs avrrjs j. n ^ f p f r " 
l^eW riBeuevos* Kal ctkottcov el ns avev rovrcov SePair What sha11 

^ v f e we admit 

az/ ot /cat otlovv elvai rj ylyveaOai, jult} on Sy ye rjSovrjv, ™ to tbe . 
e'iO' co? TrXelarrjv effl co? o-cpodpordrrjv, el fir/re aXr)6cos ro^ °f th8 
do^d^oL yaipeiv, fxrjre to iraponrav yiyvcocrKOi rl irore li ^ 1 ? fi ^ e 
e TveivovQe rrdOos, fxrjr av fivrjjxrjv rod TrdOovs jiycV admit what 
ovrivovv yjpovov eypi. ravra oe Xeyco /cat ire pi (ppovrj- ascertained 

„ „ / - v ^ a / to be the 

dews, et TL9 avev TTacrrjs r/dovrjs Kai rrjs (Dpa^vrarrjs' Truest 
de'ijair av (ppovrjcnv eyeiv jmaXXov rj peer a rivcov rjSo- i5andSci- 
vcov, 7] rraaas' yoovas \cop19 (ppovyaem ptaXAov 77 nameiy.the 

\ , / ? / Purest. 

^cera (ppovrjaecos 1 av tlvos. 

IIPO. Ovk e&riv, co iLtoKpares, aXX oi)8ev del 
ravra ye ttoXXclkl? eirepcorav. 
p. 61. 20. Ovkovv to ye reXeov Kal iracriv aiperov kcuio 
to iravrdrrao-iv dyaffov ovderepov av rovrcov etrj ; 

IIPO. Ilcos ydp av ; 

20. To tolvvv dyaffov tJtol <ra(pcos rj Kai riva 



16. tj irao-as fjdovas] This is 
not a mere repetition of the 
first question (ei ns avev rovrcov, 
k. r. X.) Socrates then asked whe- 
ther Pleasure alone is even de- 
sirable (aiperov) • now, whether 
it is perfect (reXeov). See the 
note on the distinction of re- 
Xeov, Ittavov, alperov, p. 20, d. 

23. To dyaSbv is henceforth 
used to signify the ideal or 
supramundane Good ; and r6 



reXeov, 1. e. 6 fxiKros /3i'oy, the 
final cause of human life, only- 
holds the second rank. The 
characteristics of this latter are 
deduced from the attributes of 
the ideal Good or the divine 
nature. In the present dia- 
logue, which is of a somewhat 
popular character, this is done 
without much severity of argu- 
ment : but Plato appears to 
have pursued the same method 



R 



122 



IIAATQN02 



tvttov avrov Xr)7rreov, tv oirep eXeyopev Sevrepela otcq p. 6 \ . 
Scocropev eyoopev. 

IIPO. 'OpOorara Xeyet?. 

20. Ovkovv 68ov \xev nva eirl rdyaOov elXrj(j)a- 
s ptev ; 

IIPO Tim ; 

20. Y^aQdirep el rls nva avdpcoirov {^qrcov rrjv 
oIk7](tlv wp&rov opOco?, tv oIk€i, ttvOolt avrov, peya b 

TL 8r) 7T0V TTpOS TTJV eVpeCTLV OLV eyOL TOV tflTOVpeVOV. 

lo nPQ. Um 8' ov; 

20. Kou vvv 8r/ to Xoyos e/jtrjiwaev rjpuv, cocnrep 
Kol Kar ap)(a?) jarj ^qreiv ev rep duLKrcp /3cco rdya&ov 

aXX iv TCp fJLLKTCp. 

nPO. Haw ye. 
15 20. 'EAttIs* \xrjv irXelcov ev rep piyuevri KaXco? to 
^qrovfievov ecrecrOai (pavepcorepov rj ev rep prj • 
nPO. UoXvye. 

20. Tots* 8rj Oeols, co YlpcoTcipxe, ev)(ppLevoi Kepav- 
vvcopev, eire Aiovvero? elre r 'H(paio~T09 eifl* oans- Oecov c 
2oravrrjv rrjv TLfxrjv elXrjye rrjs avyKpdaeco?. 
I1P0. Haw fxev ovv. 



in his more scientific ethics. 
In thus basing his Political 
philosophy on theological or 
metaphysical considerations he 
differs from Aristotle. The 
latter makes conceptions of 
the end of practice and pro- 
duction the ultimate premisses 
of Practical and Productive 
sciences. The connection of 
the specific Goods proposed as 
ends by the practical and pro- 
ductive reason with the tran- 
scendent Good or with the ge- 
neral laws of Goodness he ex- 



cludes from Art and Moral 
science and assigns to Specula- 
tive philosophy. One of his 
most tangible reasons for this 
is, that moral truths are more 
evident than truths of theology 
or philosophy, and therefore it 
would be illogical to base the 
former on the latter. "laces 8£ 
ov8e SeZ fiovkopevov ri deticvvvai 
rols prj (pavepols 7ra.pabelyp.acn XP1~ 
aOaij aXX' virep tcov depavcov to7s 
(pavepoLs Kai vnep tcov votjtcov toIs 
aladrjTois, ravra yap (pavepcoTara, 
Magn. Mor. i. i. 



<MAHB02. 



ms 



i. 20. Kal fjirjv KaOdirep r)puv olvoypois rial Trape- 
arcicn Kprjvai, pe'XiTO? pev av direiKa^pi ti$ ttjv ttjs 
rjbovrjs, ttjv Se rrjs (ppovrjaeoos vrjipavTiKrjv Kal doivov 
avarrjpov Kal vyieivov tlvos vSglto?" a? 7rpo0vpr]Teov 
0)9 KaXXtaTa avppiyvvvai. 5 

IIPO. 0(5? yap ov ; 
d 20. <&ep€ Sr) irporepov' dpa irdaav r)Sovr)v irdavj 
(fypovrjaei pnyvvvTes rod kclAcds av paXiaTa e7riTV)(0L- 
fxev; 

FIPO, "lam. 

20, 'AAA* ovk da(f)aXe?. fj Se aKtvdvvoTepov av 
ptyvvoipev, So^av p,OL Sokco twcl diroiprjvaaOai av, 
IIPO. Aeyerlva. 

20. 'Mv rjpuv rjdovr) re dXrjOcos', on? olopeOa, pdXXov 
ire pa? dXXrj, Kal Srj Kal Teyyr] Te^vrj? aKpifiearepa ; 15 

IIPO. Ylco? yap ov ; 
e 20. Kat eTriaTrjpj) Srj eTriarrjpr]? Sid(popo? 3 rj pev 
eirl rd yiyvopeva Kal diroXXvpteva drrolBXeTrovaa, r) 
de em rd prfre yiyvopeva prjre diroXXvpeva, Kara 
ramd Se Kal coaavrcos ovra del. ravrrjv el? to dXrjOe? 20 
imaKOTrovpevoL rjyrjadpeOa EKelvr}? dXrjOeaTepav elvai. 

OPO. Haw pev qvv 6p@a>?. 

20. Ovkovv el TaXrjOeaTaTa TprjpaTa eKaTepa? 
idoLptev irpodTOV ^vpptl^avTe?, dpa iKavd Tama ^vyKe- 
Kpapeva tov dyam^ToraTOV /3lov drrepyaadpeva nape- 2 5 
yeiv rjp.LV, rj tlvos en irpoaSedpeOa Kal tcov pr) tol- 
ovtoqv ; 

15. T*xvr)] Here rkyyi\ and these ought to be considered a 
eTu<TTr)fjLT] are used in the Aristo- third or third and fourth divi- 
telian sense, the one as 71-01777-1*77 sion of theoretical science, and 
€7no-Ti)(jLr), the other as OecuprjTiKrj. placed between the arts and 
As 77 eiri to. yiyvopeva k. t. X. refers the other theoretical sciences, 
to applied mathematics and so as to make five or six divi- 
physical science, it seems that sions in all. 



IIAAT0N02 



These 
alone are 
not Suffi- 
cient ; we 
must there- 
fore su- 
peradd 
the Mixed 
or Impure 
Sciences. 



nPO. 'E/nol yovp SoKel 8 pap our coy. p. 62. 

XXXVIII. 20. "Eotgo 8$ T19 rjfiiv (ppopcop 

avBp&TTOS CLVTT)S 7T€pl SiKaLOaVPrjS, O Tl €CTTl, KOL XoyOP 

e'xoov eiropepop tco poelp, kol Stj kol irep\ tcop aXXcop 
STraPTcop tcop optcop cbcravToo? Stapoovpepos . 
iTPO. "Ecrrco yap ovp. 

20. 'Ap ovv OVT09 LKavcos tTTicTTrjpris e£ei kvkXov 
pep kol crfpalpa? awrjs ttjs Betas' top Xoyop e')(cop, ttjp 
Se apOpooTTLPrjp TavTrjp a(j)aipap koi tovs kvkXov? tov- 
otov9 aypocop, kol yjpcopepos ev OLKodopla koi toi? aA- b 
X01? ouolcos" Kapoai Kai tois kvkXols ; 



5. diavoov/ievos in the Repub- 
lic is an epithet appropriated to 
the Mathematician. It appears 
used designedly here to express 
with (f)pova>v the two first divi- 
sions of Science. 

9. ravTTjvj Tavra and ra§e are 

used in Plato like ra hevpo in 
Aristotle, to express the pre- 
sent, sensible world. 

10. feat -^papevos iv oiKodopta 
Kai tois aXkoLS opoicos Kavocri kol 
toIs kvkXols] " Who uses when 
he builds a house the other 
rules to the same extent that 
he uses the circles :" i. e. who, 
instead of material instruments 
and measures, has only the 
ideal or conceptional line, angle, 
square, &c. to guide his handi- 
work. 

By the divine sphere and 
divine circle we must appa- 
rently understand, not ideas, 
but the intermediate world (ra 
peragv) whose existence, as we 
learn from Aristotle, was main- 
tained by Plato. As the Ma- 
thematical sciences intervene in 
his arrangement between Natu- 
ral science and Philosophy, so 



he makes a corresponding set 
of objects, the Mathematical 
world (ra paBrjpariKa) intervene 
between Nature and the world 
of Ideas. We learn this from 
Aristotle, for we should hardly 
have discovered it from the 
writings of Plato, though it 
harmonises with the following 
passage of the Republic : Tadra 
pev ra iv r<5 ovpavat nocKiXpara, 
iirel Trep iv oparco TreiroUikTai, ko\- 
Xiora pev fjyelcrOai del /cat aKpifte- 
o-rara tcov tolovtcov e%eiv, tcov 8e 
aXrjBivcov ttoXv evheiv as to ov Ta^os 
Kai f) ovaa (SpadvTrjs iv rco aXrjdiva 
apidpco Kai Traai tois aXijdeai <rxh~ 
paai (popds re rrpbs aXkrjka (pepeTai 
Kai ra evovTa tyepei. a. 8rj Xdyw pev 
Kai biavoiq X^7rra, o^rei 8' ov. Z. p. 

529. " This celestial mechan- 
ism, as after all its material is 
visible, is doubtless most beau- 
tiful and most exact of its kind, 
but falls far short of the true 
motions which real velocity and 
real slowness in true numbers 
and true configurations perform 
in due correspondence as they 
whirl round the veritable 
spheres : all which things 



<DIAHB02. 



125 



63. IIPO. YeXolav 8ia6ecriv r\p(bv^ co ^coKpares, ev 
reus Oelcus ovaav pdvov hn(jTr]\iais Xeyojiev. 

20. Um (prjs ; rj rod \j/ev8ovs kclvovqs a/na kol 
tov kvkXov rrjv ou fieficuov ovSe KaOapdv re\vrjv ep- 
fiXrjreov Koivfj kcu avyKpareov ; 

IIPO. ' AvayKcuov ydp, el /uceXXei ti$ rjpLchv kcu 
tt)v 68op eKaarore i^evprjaeiv 0LKa8e. 
c 20. 'H kcu povortKr]v 3 rjv oXiyov epnrpoaOev e(pa- 
puev aroYacrecDs re kcu pifirjcreodz pearr/p ov<rav KaOa- 
porrjros ev8eiv ; 

IIPO. *&vayKcuav (paLverca epioiye, eiirep ye rjpcop 
6 @i09 earai kol oircoaovp Trore /3/os*. 

212. "BovAei Srjra, denrep Ovpcopo? vtt oyXov ti? 
o)0ovpepo9 kcu $La^ppevos, rfmqOus dvarreTaaas ras 
Ovpas d<pco Trdaas ray ewicrrypas- elapeiv kcu piyvv- 
aOcu opiov KaOapa rrfv evBeearepav ; 
d IIPO. Ovkovv eycoye 018a, co IZcoKpares, 6 ri ns 



are an object of ratiocination 
and reflexion, but not of sight." 
These true motions, &c. are 81a- 
vorjTa, not vorjTa, i. e. mathema- 
tical, not ideal, 

Aristotle himself admits the 
objective reality (on eo-nv drrXcos) 
of the subjects of pure mathe- 
matics, but identifies them with 
the material world, abstraction 
being made (eg depatpio-eus) of 
its other physical properties (to 

eK npoaBeo-ecos). ArfXov on evde- 
j^eraL kol irepl rcov aladrjToov peye- 
6a>v eivai Kai Xoyovs Kai dirohelgeis, 
prj fj 8e aladrjTO. aXX' fj roia8'i... 
coctt errel dnXcos Xeyeiv dXrjdes pr) 
povov ra x^P^rd eivai dXXa Kai ra 
p,f) ^coptcrra. . .Kat ra pa6rjpanKa on 
eo-nv 6.7rXa>s dXrjBes elirelv, Kai 
roiavrd ye oia Xeyovaiv . . . &are did 
tovto 6p8cios 01 yecoperpat Xeyovo-i 



Kai irepl ovt<dv 8iaXeyovrai Ka\ ovra 
eo-nv. Arist. Met. M. p. 1077 b. 
" Sensible quantities then may 
be subjects of reasoning and 
demonstration, not as sensible 
but as quantities ... and as ob- 
jective reality is truly ascribed 
not only to substances, but also 
to their attributes, the subjects 
of mathematics have objective 
reality and yet satisfy the sci- 
entific definitions... So that the 
language of geometers is cor- 
rect, and the subjects they 
reason about are existent real- 
ities." 

9. pip7]aecos\ This seems to 
be an oversight of Plato's, for 
there has been no mention of 
piprjo-is, unless, indeed, it is a 
synonym of aroxao-pos. See 
p. 56, a. 



126 



IIAATQN02 



eluded. 



av ftXanrTOiTO Tracras Xaficov ras a A Act? ewtar^as, p. 62. 

e^COV T0L9 TTpCtiTOLS. 

20. WleOico Sr) rocs' ^VfJLTraaas pelv els ttjv rrjs 
'Ofir/pov kcu pcaAa 7roir]riKrjs paayayKelas vTroboyrjv ; 
5 IIPO. Haw fiev ovv. 

We must XXXIX. 20. WleOeiVTOlL. KOU TTCtXlV €7Tt TY\V 

also admit ^ f ^ ^ \»/ t \ *\ ' /i 5 ^ 

the Neces- rcov rjoovcov 7rrjyr)v ireov. cos yap oievor)ar)p.ev auras 

saryand , v „ , „ , „ »>/•//!' 

the Virtu- payvvvai, ra ro)j> akqucov \xopia 7rpcorov, ovk e^eyeveu 

ous Plea- r ~ > N . x * \ \ ~ , ~ > / 

sures; but Tjpuv, ctAAcc oia ro iracrav ayarrav eTTicrrr]pj]v eis rav- e 

the Great- v . „ >A , v , A 1 « < ^ 

est Plea- 10 tcw fieueipLev aupoas fcai Trpoauev rcov r/dovcov. 
smes^mus HPO. ' KXrjOearara Xeyeis. 

20. 'O/xx 5?) /3ov\eveo~6ai vcov Kal rrepl rcov r]So- 
vcov, rrorepa Kal ravras irdcras dOpoas defiereov rj Kal 
rovrcov irpcoras pteOereov rjplv ocrai dXrjOeis. 
15 I1P0. YloXv ri 8ia(j)6p€L Trpos ye dcrcpdXeiav rrpco- 
ras ras dXrjOels dcfyuvai. 

20. yieOelaOcDV 8rj. rl Se fierd ravra ; dp' ovk 
el pAv rives dvayKaiai, KaOdrrep eKei, ^v/JLjiiKreov Kal 
ravras ; 

20 ITPO. T/ 8' ov ; ras ye dvayKalas BrjTrovOev. 

20. EI Se ye Kal KaOdirep ras reyyas Tracras p. 63. 
dfiXaftes re Kal dxpeXipiov r/v eiricrracrOai hid filov, 
Kal vvv Srj ravra Xeyopiev wepl rcov rjSovcov, ehrep 



2. e'xcov ras irpooTas] This ex- 
presses a condition. Socrates 
is made to say in the Republic : 

f Q,s pev Trpbs vpas elprjaOai, ov yap 
p,ov mrepeiTe Ttpbs tovs ttjs rpayoz- 
bias 7roir]ras kol tovs akXovs a-nav- 

TCtS TOVS p.ipr]TlKOVS, \u>(3r] COIKCV 

eivai 7rdvTa to. ToiavTa (rrjs povcri- 
Krjs oar] p.ipr)TLKr)^ rr)s ra>v aicov- 
ovtcov diavoias, oo~ol pr) e^ovai 
(pdppaKov to eldevai avra oia ruy^a- 

vu ovra. I. p. 595. " Between 



you and me, as you will not 
betray me to the tragic poets 
and other professors of the 
mimetic arts, serious injury is 
inflicted by all these imitations 
on the hearers' souls, unless 
they possess an antidote in the 
knowledge of the reality." 

4. pio-yaytceiasJ\ cos ore ^elfiap- 
poi Trorapol Kar opeacpL peovres es 
picrydyKeiav o-vpfidWerov ofipipov 
vdcop. Iliad. 4, 452. 



<DIAHB02. im 

iracras rjdovd? fjbeaOat Sea filov crvpL(j)epov re rjpuv 
€cttI Kai af3\a(3€? air act, Trdaas ^vyKpareov. 

nPO. Wws ovv Srj irepl avTSv tovtcov Xeycopev ; 

KCU 7TC0? 7TOLCOpL€P ; 

20. Ov% rjpiaS) co UpcQTap)(6, SiepcoTav XPV> r ^5 
rjSovd? Se aura? kgu ras (j)povr)crei$, SiairvvQavo- 
b fiivovs to Toiovde dXXrjXcov irepi. 
IIP12. To iroiov ; 

20. 'O (plXaty ewe rjhovds vpxts yjyq irpoaayopev- 
eiv etre dXXco otcoovv ovopaTi, pcov ovk dv Se^aiaOe 10 
oiKeiv pLQTa (ppovrjaeeos Tvaariqs rj xcoph rod (ppoveiv ; 
Qipuxi pev irpos ravra rod 1 avras dvayKaioTarov 
elvai Xeyetv. 

IJPQ. To ttolov ; 

20. 'On KaOaTrep epnrpoaOev ippyOrj, to ptovovis 
koll eprjptov elXutpives eival tl yevos ovre ivdvv tl 
c hvvcLTov our co(peXLpLoi> ' 7rdvTcov ye purjv rjyovpeOa 
yevcov apicTTOV ev dvO* evbs crvvoiKelv fjplv to tov 
yiyv<£>cTKeiv tolXXol re wdvra Kai avTrjv avTCov rjpLcov 
TeXe'eo? el? hvvapnv eKaaTTjv. 20 

nPO. Kcu kocXcos ye elprjKare tol vvv, (prjaopLev. 

20. 'Op0(D9. TTOlXlV T0LVVV puETCL T0VT0 T7)V <pp6~ 

vrjcnv Koci tov vovv dvepcoTrjTeov. ' Ap rjSovwv TL 
7rpoadeLaOe ev tjj ^vyKpdaei ; (patpev dv av tov vovv 

T€ K.a\ TTJV (ppQVTJCTLV aV€pCDTCOVT€?. YloLCOV, (j)aL€V dv 25 

icrcDs, rjSovcov ; 
nPO. Elko*. 

d 20. 'O Se y rjfxerepos Xoyos perd tovt ecrTiv 
ode. Upo? tols dXrjOeaiv eKelvais ydovals, (prjaopiev, 
dp 9 ere irpoo-belcrQ* vpuv ray pLeylaTa? rjbovds <~vvol- 30 

19. Kai avrr]v avrwv] Construct emo-TTjv with avTY]v. The MSS. 

read av tw avTrjv. 



128 



IIAAT0N02 



kovs elvai Kal rds o~(j)o8poTdras ; Kal ttcos, co 2co- p 
k pares j (jyaiev av, at y epmo8Lo-pard re pvpla rjplv 
expvori, rds ^/v^ds iv ah oiKovfiev rapdrrovaac 8id 
pavcKas r)8ovds, Kal ylyvecrBai re rjpds rrjv apyrjv ovk 
hecoac ra re yiyvopeva rjpcov reKva cos to ttoXv, 8c e 
dpeXecav \j)Qr\v ep7rocovaai, TravTairaac 8ia(j)0ec- 
povcrcv ; aXXas 8e rjSovas dXrjOecs ko! KaOapds as 
ehreS) aryeSov oiKelas v,p2v vopiije, Kal 7rpbs ravrais 
rds pe@' vycelas Kal rod acocfrpovecv, Kal 8r/ Kal ^vp- 

10 Trdarjs dperrjs oiroaac KaOdnep Oeov oiraSoi ycyvo- 
pevac avrf) ^vvaKoXovOovac Travrrj, ravras plyvv 
rds 8 del per dippoavvrjs Kal rrjs dXXrjs KaKias eVo- 
pevas ttoXXtj ttov dXoyla too veo piyvvvai rov (3ovXo- 
pevov o rc KaXXlarrjv \8ovra Kal dcrraaiaarordTrjv 

15 pi<~cv Kal Kpdacv iv ravrrj paOecv ireipdaOaij rc irore p 
ev re dvOpomco Kal too rravrc rrefpvKev dyaffov Kal rlva 
I8eav avrrjv elvai irore pcavrevreov. 9 Ap ovk ep(ppo- 
vcos ravra Kal eyovrtos eavrbv rov vovv (j)r}cropev 
vwep re avrov Kal pvqprjs Kal Soljrjs opOrjs anroKpL 

10 vaaOac ra vvv prjOevra ; 

I1PO. Ylavrdiraai pep ovv. 

20. 'AAAa pcrjv Kal ro8e ye dvayKacov, kolc ovk 
dXXoos av irore yevocro ovE dv ev. 

riPO. To irocov ; b 
25 20. c 0* prj pcl^opev dXrjOeiav, ovk av irore rovro 
dXrjOcos ylyvoiTo oi>8' dv yevopevov eirj. 

I1P0. Titos yap dv ; 

4. r]8ovdi\ For this Stallbaum rcbv r)hova>v eKacrrrjv rfj ivepyeia rjv 

proposes iiriOvfiias, and Some rekeiol. ..rols irepots e'ldei Kai ra. 

such correction seems necessary. oheia ere pa tw e'ldei. Eth. Nic. 

8. oiKelas seems equivalent to 10. 5. 

avyyevels Or opoeidels : (pavelrj 6' 1 8. ixovTa>s eavrovj for vovve- 

av rovro (rco etdei dia<fiepeiv ras x^ VT(os '• " characteristically," i. e. 
rjdovds) Ka\ i< rod avvanceicoo-Oai u rationally/' " intelligently." 



<I>IAHB02. 129 

p. 64. XL. 20. Oi>8auco$. dXX* el tivos en TrooaSec If we now 

* ' 1 inquire 

rfj crvyKpaaei ravrrj } Aeyere av re kol ^lXt](3o9. epol ^^J^Jjf 

pev yap KaOawepel Kocrpios ri$ dacoparo? dp^cov 

KaXco? i{A\j/v)(ov acoparos o vvv Xoyos direipydcrOai ture, we 

(baiveTCU. 5 that Good- 

j \ / - " > e* / ness always 

ITPO. Kat e/iol TQivvv, co iLoiKpares, ovrco Xeye manifests 

f itself in 

OeOOyOcLL . three great 

?>^>\ \ ~ ~ » »/& characters, 

C 20. Ap OVV €7TL pev TOIS TOV ayaOoV VVV TJO)] Beauty, 

n , v ~ , , , , « / Symmetry, 

TTpOUVpOLS K(Xl TTj9 0LK7]a€C0S eCpeaTCLVai TTjS TOV TOLOV- and Truth 

rof XeyovTeg Xacos opOcos' olv tlvol Tpoirov (j)alp,ev 5 10 
I1P0. E/ioi yow SoKeL 

20. 17 ^TJTCL iv T'fj ^Vpplljei TipiGOTCLTOV dpOL KCLL 

p,d\icFT olLtiov eivai So^eiev dv rjpiv tov Trdai yeyo- 



2. epol juey yap — (paiveraij 
"An ordering law, unembodiecl, 
but fit to govern an embodied 
soul, seems to be traced in the 
outline we have drawn." KoV- 
pos and aptjcov are both origi- 
nally political terms, i. e. ex- 
press a kind of efficient cause, 
but are here applied by a na- 
tural metaphor to the final 
cause, i. e. the End we propose 
and which governs our actions. 
'Apxj), however, was applied 
without a metaphor to signify 
the End, as soon as it came to 
mean properly a logical prin- 
ciple or first premiss. Ol yap 
avWoyiapol rcov TrpaKTwv dp)(i)V 
e'xovres elaiv, eVctS?) roioVSe to 
reXos Kai to apio~Tov, OTidrjnore ov. 

Eth. Nic. 6.12. "Practical rea- 
sonings have for their ultimate 
premiss some conception or de- 
finition of the End, whatever it 
may be." The \6yos of which 
Socrates speaks is the definition 

of the TeXeov ayadov. 

13. aiTiov] This word was 



before used in reference to this 

point : Td^a yap av tov koivov 
tovtov fiiov atTicoped av indrepos 6 
pev tov vovv a'vnov 6 6° f)8ovr)V eivai. 

§n. We must not confuse 
altia in this sense with the 
aiTta mentioned in chap. 14, as 
one of the four principles. 
There atria signified the Effi- 
cient cause, here, to use Ari- 
stotelian terms, the Formal 
cause ; i. e. the definition of an 
attribute, by which as a middle 
term its inherence in a given 
subject may be proved. These 
ideas are quite as distinct in 
Plato's Philosophy as in Ari- 
stotle's. Atr/a as the Formal 
cause is identical with the nepas 
of this dialogue. It is curious 
that in the Phseclo the same 
transition is made from the 
Efficient to the Formal cause ; 
only there it is made avowedly, 
here tacitly. After mentioning 
that Anaxagoras had disap- 
pointed him by promising to 
explain the Efficient and Final 



ISO riAATONOS 

vevai 7rpo<r(pi\r) rrjv rowjorrfv hidOecriv 5 rovro yap p. 64. 
Idovres fierce rovr eTno-Ke^rofieOa^ eW r)8ovfj elre rw 
vco wpoaepvecrrepov Kol ciiKeiorepov ev rco iravrl £;VVe- 

OTYJKeV. 

5 II PO. 'OpOcos' rovro yap els rr)v Kpiaiv r)puv d 
earl ^vpc(popcorarov. 

20. Kal pcrjv Kal ^v/uL7racrr]s- ye pcl^ecos ov yaXeirov 
Idetv rrjv air lav, 6Y r)v r) navros d^la yiyverai r)ricr- 
ovv r) to irapdirav ovSevos. 
10 FIPO. 11 co 9 Xeyeis ; 

20. OvSels rrov^ rovro dvOporntov dyvoei. 
II PO. To Tvoiov ; 

SO. 'On pterpov Kal rrjs ijvpLfierpov (pvcrecos pty 
rv^ovaa r)riaovv Kal ottcootovv ^vyKpaais rracra e£ 
isdvdyKrjs a7r6XXvcn rd re Kepavvvpteva Kal Trpcorrjv 
avrrjv. ov8e yap Kpdais, dXkd ns aKparos, ljvpL7re<po- e 
prjpLevr) dXrjOcos, r) roiavrr) yiyverai eKaarore ovrcos 
TOIS KeKTTjpLeVOlS 1 £vfj.(f)opd. 

IIPO. ' AXrjOecrrara. 
20 20. Nt3z> 8rj Kara7re<pevyev rjpuv r) rdyaOov Suva- 
pas els rrjv rod KaXov <pvaiv. pLerpiorr/s yap Kal f;vpi- 



causes of things, and then only 
indicating Material causes, So- 
crates is made to say that he 
then betook himself to the in- 
vestigation of the Ideas or 
Formal causes. He then applies 
the word curia to the Idea or 
Form : e. g. ovk ola-Oa aXXoo? ttws 
eKaarov yiyv6pevov rj p.srao~xov rrjs 
Idlas ovcrias eKaarov ov av pcrao-xfj, 
Km iv tovtols ovk e\eis akXrjv rivet 
alrlav rov dvo yevecrSat aXX' fj rrjv 
rrjs dvddos perdarx^criv. p. IOI. 

3. iv ra> 7rai^ri] — iv rf/ ^vfi/il^ei. 

16. ovbe yap Kpaais — ^vpcpopa^ 
(< for it is no composition, but a 



discordant jumble of elements 
in truly disastrous confusion." 
"AKparos has a double meaning : 
as connected with gvpcpopa in 
its etymological sense of putting 
together, it means the negation 
of Kpao-is, and as connected with 
£vp(popa in its ordinary sense of 
calamity, it means unmitigated. 

2 1. perptorrjs yapK. r.X.] Beauty 

and Measure are identified in 
the Timseus : irdv t)r) to aya8ov 
koXov, to di koXov ovk aperpoV 
Ka\ £a>ov ovv ro rotovrov iaopevov 
£-vpperpov Ozriov. p. 1 3 2. " The 

good is always beautiful, and 



d>IAHBOS. 181 

p. 64. fierpla KaXXo? 8rj7rov Kal apery iravTayov £vfi@aLV£i 
yiyvearOai. 

IIPO. IlaVV fJL€V ovv. 

20. Kat prjv dXrjOiEidv ye e(j)apLev aVTols ev rfj 
Kpdcrei p,eply6ai. 5 
nPO. Udvv ye. 

20. Ovkovv el firj fjua SvvdpeOa Idea, to dyaOov 
p. 65. Orjpevaai, avv rpicri Xafiovres, KaXXei Kal ^v/JL/jterpla 
Kal dXrjOela^ Xeyoipev chs tovto olov ev bpOorar av 
OLiTtacraipeff av tow ev rfj ^vpp,l^ei^ Ka\ Sid tovto cos j o 
dyaOov ov ToiavTTjv avrrjv yeyovevai. 
IIPO. *Op0oraTa pev ovv. 

XLI. 20. J/ H5?7 TOLVVV, CO np60raOY€, IKaVOS These are 

v f , v easily seen 

TjpiV yevOLT av OCTTICTOVV KpLTTJS TjOOVTjS Te TrepL Kai to be more 

b (Ppovrjcreco?, cmoTepov avTOiv tov dplcrTov ijvyye- 15 Reason 

/ / v / > , n / / , v than to 

VeCTTepoV Te KCU TipUCQTepOV ev aVUpOlirOlS Te eO~Tl Kai Pleasure ; 
^ „ and we are 

ueOLS* now in a 

ETPO. ArjXov pcev, opens 8 ovv tco Xoyco eire^eX- estabHsi^a 

^ « ~ /. scale of the 

VeiV fieXTlOV. different 
17 /j» a r/ / /s k \ \ gradations 

212. JVacV ej> eKaaTOV tolvvv tcov Tpicov irpos ttjv ™ o{ Good _ 

\ \\ ~ / o» ~ \ > $ ~ ' ness. The 

rjoovrjv Kai tov vow Kpivcopcev. oei yap ideiv woTepco fi rs t p i a 



lace 



~ \ \ \ <■/ > ~ » ~ belongs to 

paAAOV £Vyyeve$ eKaCFTOV aVTCOV aWOVepLOVpeV. the Eternal 

ITPO. KaXXoVS Kal dXriOelas Kal peTpiOTTjTOS 4™second 

f \ ' to Deriva- 

TTepi XeyetS ; tivePerfec 

20. Nat. irpcoTOV 8e ye akqOeias Xa(3ov, co Upco- 25 ^ d : t * he 

Tapye* Kal Xafiopuevos, @Xe\j/as els Tpla, vovv Kal ^° o ^ and 

dXrjQeiav Kal rjSovrjv, 7roXvv ennoryedv yjpovov, otto- ^g^ce 



the beautiful has measure : 
therefore an animal to be good 
and beautiful must have sym- 
metry." So in the Sophista : 

aXK' alamos ak\o n TvkrjV to rrjs 
o/xerp/o? ttcivtcixov dvaeibes ivbv 



yivos ; p. 228 a, "want of beauty 
is nothing but want of measure, 
which is unsightly wherever it 
is found." So in Aristotle 
moral beauty is to /xeVoj/, which 
is 1 synonymous with to fxerpiov. 

S 2 



nAATONOl 



ami True Kpivoii aavTco iroTepov i)Bovr) ^vyyeveaTtpov r) vovs p. 65. 

the fifth to dXriOela. 

Pleasures ' f / 

Unmixed HPO. TV $€ \QOVOV Set J TToXv yap, Ol/JLOil, ($La- 

with Pain : f t \ \ \ < / s ^ , 

the sixth to (fiepeTOV. r)8ovr) pev yap diravToiv d\a{pvlaraTov, 

Pleasures « \S'v / \j - res ~ r> \ > c\ / 

in the train 5 0)? 06 AoyOS", /Cat €£> 7atS" TjOOVOUS TOAS 7T€pL TatfipOOlCTLa, 

of Virtue. tN v , 3 v v , 

at orj peyio-Tai ooKovaiv eivod, Kat to tTriopKeiv avy- 
ypcoprjv etXr/^e it a pa Oecov, cos* KaOairep 7ral8cQV tcov 
r)oovow vovv ovSe top oXLyio~TOV KtKTT]pkva)V' vovs d 
Tyrol ravTOV Ka\ dXrjOeid Icttiv rj ttglvtcdv opoiOTarov 
10 t€ koj, dXrjOeaTaTOP. 

212. OvKOVV TO pi€T0L TOVTO TTjV fJL€T plOTTJTa OOCFaV- 

TC09 o-K€\j/ai, irorepov rfiovr) (ppovrjaecog r) (ppovrjais 
rjSovr)? 7r\€Lco K€KTT)Tat. 

FIPI2. YJjaKtTTTOv ye koll ravrr/V aKexj/iv 7rpofie- 
1 5f3\r)xas. olpai yap 7] Sour}? pev koll Trepiyapdas ovdei/ 



4. fjSovr] fjiiv yap] It must be 
confessed that at this point of 
the dialogue the argument 
drops a little of its severity. 
Violent Pleasures of sense were 
excluded from the best life, and 
ought to have been from the 
comparison with Knowledge : 
and yet it is to these kinds of 
Pleasure that the answer of 
Protarchus refers. 

When Reason is said to be 
identical or nearly identical with 
Truth, we verge very closely 
upon a fallacy of equivocation. 
When Truth was adopted as 
one of the tests of the Highest 
Good, the word must have been 
taken in a general sense, in- 
cluding genuineness, reality, 
substantiality, attributes capa- 
ble of application to Pleasure. 
At least if it was taken in the 
more limited sense in which it 
is a quality of propositions and 



thoughts and nearly identical 
with right Reason, a Cyrenaic 
might fairly contend that it 
was a petitio principii to make 
it one of the distinctive marks 
of the Good. 

15. oipai yap rjSovrjs k.t. X.] The 

same may be said about the cri- 
terions of Measure and Beauty 
that we observed about the cri- 
terion of Truth. Protarchus in 
his comparison only refers to 
the Pleasures that ought to 
have been excluded from the 
competition : and it was al- 
lowed, chapter 32, that the 
Pure Pleasures possess the at- 
tribute of Measure. Aristotle 
alludes to this distinction : Xe- 
yovai be to fxev ayadov atplcrdai 
rrjv r]bovr]V aoptarov eivai, oti 
Se^erat to p.a\\ov ko\ to tjttov . . . 
fxr] ttot€ 6° oi» Xeyovai to a'lTiov, iav 
haw ai fiev dpiyels ai Be piKTai. 
Eth. Nic. to. 3. "The Plato- 



4>IAHB02. 



185 



p. 65. T&V OVTOdV W€<pVKOS CL<J.€TpQTCpQV €VpUV GLV VOX) 



Si 



koll eincrTrjfxrjs efxpLerporepov 



ovS 



aV eV 7T0T6, 



nists argue that the Goad is 
determinate (measured) and 
Pleasure indeterminate, because 
susceptible of gradation. But 
do they not lay the want of 
determination (measure) at the 
wrong door, if (as they own) 
some Pleasures are mingled 
with Pain (which may account 
for the gradation) 1 " He also 
denies the tacit assumption of 
the Philebus that the Mean is a 
point, and that therefore what- 
ever has extension or intension, 
even if it has a point of coin- 
cidence, must necessarily be 
excessive or defective in its 
other gradations. He regards 
the Mean or normal state as 
having a certain breadth of 
range. As the abnormal state 
is not infinite, but the abnor- 
mal variations from the mean 
have their limits or bounds of 
possibility ; so the normal 
state is not a point, but there 
are normal variations within 
certain maxima and minima. 

Ov yap f] avrrj avpp.eTpla ev na- 
<tlv iariv, ovS' ev Tcpavrco p.ia 
ris del, dXXa dviepevq hiapevei 
€<os fivos. ib. "The proportion 
of opposite vital forces that 
constitutes health varies in 
different persons and in the 
same individual, and is not de- 
stroyed by diminution or aug- 
mentation within certain li- 
mits." Kai npcoTov ye els ak- 
\t]\a ra crroi^eia p,eTa(3dXkei, eK 8e 
tovtcov crdpK.es Kai Sard rcai ra toi- 
avra orav irpbs to peaov eXBrj, to 
8e peo~ov ttoXv Ka\ ovk dbialpeTOV. 

Be Gen. et Cor. 2. 6. " Na- 
ture's first process is the tem- 
pering of the elementary ex- 



tremes by admixture : next the 
formation of the animal and 
other tissues, when the ele- 
ments have been reduced to a 
mean ; and the mean has a wide 
range, and is not an indivisible 
point," From Plato's own de- 
finition of Pleasure we see that 
it is intimately related to the 
limit (jrepas) or normal state 
(cpvo-Ls), synonyms of Measure 
or the law of goodness. In 
Aristotle's definition : eo-Ti to 
rjdecrdat Kai \v7rela6a1 to evepyelv 
Tjj alo~6r)TiK.fi peaoTrjTi npos to dya- 
6bv rj KaKov fj ToiavTa. De An. 

3. 7. " Pleasure and Pain are 
the action of the Sentient Mean 
towards what is good or evil in 
reference to its goodness or 
evil :" Pleasure is regarded as 
the subjective emotion corre- 
sponding to objective Measure 
or beauty, just as the sensation 
of colour corresponds to its ma- 
terial conditions, or the percep- 
tion of figure to the configu- 
rations of external nature. So 
far, then, from being intrinsi- 
cally void of Measure, it is Mea- 
sure passing into consciousness. 

It is true that Heason is ex- 
clusively related to the most 
important, dominant, or archi- 
tectonic Measure (we may call 
it the moral law), whereas Plea- 
sure, though related to this, 
is equally related to partial 
and subordinate laws. In vir- 
tue of this supremacy of a 
certain measure, wherever* the 
inferior measures are in colli- 
sion with it they cease to be 
measures. Pain, the violation 
of some physical law, may be 
demanded to restore the balance 



134 



nAAT0N02 



20. KaXcos elprjKas. 6/ulcos 8 en Xeye to rplrov. p. 65. 
vovs tj/juv kolXXovs pLerelXrjcpe irXelov rj to rrjs rjSovrjs e 
yevos, coare elvat koXXico vovv rjSovrjs, rj rovvavrlov ; 

nPO. 'Ap ovv (ppovTjcnv p.ev KCti vovv, co 2co- 
g Kpares, ovdels Trcoirore oiiff virap ovr ovap mxryjpbv 
ovre elSev ovre eTrevorjaev ovSaprj ovdapcos ovre yiyvo- 
fxevov ovre ovra ovre eo~o\±evov ; 

20. 'OpOm. 

riPO. 'H&My Se ye ttov, Kal ravra a^ecTov rds 
10 peylaras, orav idcopev r)86fxevov bvrivovv^ r/ rb ye- 
Xolov eir avrals rj rb iravrcov aLa-yicrrov eirofxevov 
bpcovres avroi re alay(yv6fie6a kol d(pavL(^ovres Kpvw- p. 66. 
ropjev o ri pLaXiara, vvktI rrdvra ra roiavra SiSovres, 
cos (pcos ov Seov opav avra. 
t B 20. Uavrrj Sr] (prjcreis, co Upcorapye, vtto re 
dyyeXcov irepnrcov Kal irapovcri (ppafyov, cos rjSovrj 
Krrjpia ovk ecrri wpcorov ovS av Sevrepov, dXXd irpcorov 
fxev irrj irepl pkrpov Kal rb pkrpiov Kal Kalpiov Kal 

of the moral scales; and Plea- reason for not applying these 

sure, the indication of the epithets ceases as soon as we 

Senses that an object 'presents exclude from them the notion 

the due proportions when tried of production, 

by sensuous weights and stand- It may seem strange to ap- 

ards, may be condemned on a ply a word like Measure, which 

moral mensuration, as violating essentially implies relation, to 

a more imperative proportion, the Absolute Being. But Plato 

Keason, then, in virtue of its connects the idea of Measure 

exclusive relation to the abso- with Perfection. 'AXXa perpov 

lute and overruling law, may be ra>v tolovtcov dnok^nrov koi otlovv 

said to have a greater affinity to rod optos ov ndw perpiov ylyverat' 

law or Measure than any other areAes yap ovSeV ov&vos perpov. 

faculty or element of the soul. Rep. 6. p. 504. " A measure 

17. aX\a TTpcorov pev nr] k. r.X.] of such inquiries that wants an 

Krrjpa appears to be understood, iota of the truth is not a true 

Aristotle, indeed, says that the measure : for imperfection is 

transcendent and eternal Good inconsistent with measure. " 

cannot be TrpaKrbv or ktt)t6v, i. e. And we must remember that 

created or called into existence in the Ideal theory the being 

by the act of man. But the and goodness of the phenome- 



$IAHB02. 



135 



66. iravra oTrocra ^prj roiavra vo[xl^elv ttjv ollSlov rjprjaOaL 

I1P0. ^aiverai yovv Ik tcop vvv Xeyopiiucov. 
b 20. Aevrepou firjv we pi ro av/JL/Jterpop kol kclXov 



nal and dependent world con- 
sist in an approximation and 
assimilation to the eternal pro- 
totype of being and goodness, 
which thus acquires the relative 
character of a Standard or Mea- 
sure. What is implied in our 
text is stated explicitly in the 

Laws. c §r) debs rjplv ndvTcov 
XprjpaTcov fxerpov av e'ir) pakiaTa, 

KOL TToXu pdXXoV fj 7T0V TLS COS <fia- 

<jiv avdpconos. 4. p. 7 1 6. " The 
Divinity is everywhere the Mea- 
sure, not, as some imagine, Man." 

TlXdrcov 8e Kai ot HvOayopeioi pa- 
Kpav rrjv cnrocrTacriv, iiripipeicrOai 
be ye Bekeiv aivavra. Theoph. Met. 

"Plato and the Pythagoreans 
said that though there is a vast 
interval between the Divinity 
and the universe, it is an ex- 
emplar which all things strive 
to imitate." 

It is difficult to distinguish 
Kaipiov from perpiov. It can 
here express no relation of 
time. In Hesiod tempos - is 
coupled with perpov, and seems 
to express what was afterwards 
called the Golden Mean. Me- 
rpa <pv\do~crecrdai' tempos 6° iv 
ndcnv apiarros. In the Politicus 
it is associated with to pirpiov 

and to pecrov. ArjXov on biai- 
poipev av rrjv perprjriKrjv ravrr} dl^a 
rep,vovTes, ev pev TidevTes avrr/s 
popiov crvpirdcras Te^vas oiroam 
tov apiQpbv Kai prjKrj Ka\ (Sddt] Kai 
Trkdrrj Ka\ Tva^vrrjras npbs Tovvav- 
t'lov perpovai, to Be erepou oiroaai 
irpbs to perpiov Ka\ ro irpetvov Kai 
tov Kaipbv Kai to beov ko\ irdvff 
ottoo-cl els to pecrov dircoKLoB^ tcov 
eo-xdnov. p. 384. It was after- 



wards limited to expressing the 
auspicious moment, the mean 
between too soon and too late, 
missed alike by precipitation 
and procrastination. 

I. oivoaa . . . (pvaivj It is hard 
to say whether 671-00-0 or cpvo-iv 
is the subject oifiprjerdm. Perhaps 
it is better to consider oiroo-a 
governed by rjprjcrdai, and trans- 
late : " whatever similar attri- 
butes the eternal essence must 
be deemed to combine." 

4. AevTepov prjv k.t.X.] We 

must not -suppose from this that 
to koXov and to Tekeov differ from 
to popiov, in that they are con- 
fined to the phenomenal mani- 
festation of the Good. We 
have just seen that they are at- 
tributes of the transcendent 
Good. This if necessary might 
be farther proved from other 
passages : e. g. nepi be KaWovs 

cocmep e'vnopev p,eT eKelvcov re 
eXaprrev lov bevpo Te eXdovTes Ka- 
Tei\r)(papev avTO. Phsedrus, p. 2 50. 

"We saw Beauty resplendent 
in the Ideal world, and have 
found it again when we came into 
this." 'AXV edv tls pot Xeyrj bioTt 
koXov eo~Ttv 6tlovv...tc\ pev oXXa 
Xaipeiv eco... tovto §' . . . e^o> 7rap' 
epavTco Sri ovk aXXo ti noiel ovto 
KaXbv rj r] eKeivov tov koXov e'vre 
irapovcria eiTe Koivcovla. Phsed. p. 
100. "In any discussions on 
the cause why any object is 
beautiful, I disregard all other 
explanations, and feel sure that 
nothing makes it beautiful but 
the presence or communication 
of that Ideal Beauty." 

So in the Timseus to Tekeov is 



136 11AATON02 



kou to reXeov kcci ikclvov kcu mdvff biroaa rrjs yeveas p. 66. 
av ravrrjs early. 

nPZl. "Eof/ce yovv. 

20. To roivvv rplrov, &>s i] i/mr) piavrela, vovv 
5 kcu (fipovrjaiv riflei? ovk av fieya ri rrjs aXrjGeias 
Trape^eAOoLs. 
3JP0. "lam. 

20. ' Ap ovv ov rerapra, a rr]s <tyvyr)s avrrjs 
eGeptev, iTnarrjfJLas re kgu reyyas kcu 86^a$ opOas 
ioXeyOeiaas, ravr elvai roc irpos rols rpia\ rerapra, c 
elrrep rod ayaOov earl /naXXov rrj? rjdopi}? ^vyyevrj ; 

IIPO. Tax av. 



repeatedly applied, not only to 
the created universe, but to its 
ideal archetype, e. g. ra yap 

roof voovpevcov KaXXlaro) kcu Kara 
rvavra reXe'o) pdXiar o.vrbv 6 6*6$. 
ofjLOLUxrai (BovXrjdels, £coov ev oparov, 
7rav& oo~a avrov Kara (pvcrcv avy- 
ycvrj £<oa ivros *X ov covtoO, £we- 

vrrjo-e. p. 30. " As that of the 
objects of reason which is most 
beautiful and all perfect (him- 
self) was proposed by the Divi- 
nity as a pattern for his work, he 
formed the world a living being, 
single and visible, comprehend- 
ing within it all living beings of 
a kindred nature." Of course 
the natural universe bears the 
same relation as the perfect 
human life to the Ideal Good : 
except that nature is an actual 
perfection, while the perfect life 
has to be actualized by the 
human will, allied in this re- 
spect to the divine Cause. 

'A\r)6eia is passed over in 
this enumeration. Of course 
like to perpiov, to koXov, and 
to reXeov, it has its place ori- 
ginally in the first rank, and 
derivatively in the second and 



others. In the Republic 
Truth is imparted by the 
Good to the other ideal exist- 
ences. Touto toLvvv to ri]v aAry- 
Oetav Tvapt)(ov rols yiyvcoaKopevots 
koI t<w yiyvuicrKovTi rrjv dvvap.LV 
(i7ro$i86v rrjv rdyadov I8eav cfiddi 
eivat . . . ovto) be kuXcov dpCporepwv 
ovt(dv, yvcoaeoos re koa dXr)6elas, 
aXXo ko\ kuXXlov en rovroov rjyov- 
pevos avro 6p6S)s rjyrjaei. Rep. 6. 

p. 508. " The source of truth 
to the objects of knowledge, 
and of knowledge to the soul, 
may be identified with the Ideal 
Good . . . and beautiful as both of 
these, truth and knowledge are, 
it is distinct from both, and 
still more beautiful." 

4 . To roivvv rpirovj The Rea- 
son here mentioned is the hu- 
man Reason. We have seen 
before that it is akin to the di- 
vine Reason, as being creator 
or efficient Cause. The divine 
Reason is identical with the 
Ideal Good, and is not only 
the Efficient or transcendent, 
but the Essential or Formal, 
i. e. immanent, cause of being 
and goodness. 



<DIAHB02. 137 

p. 66. 20. Tie/Auras rolvvv, a? r)8ovds Wepev, olXvttovs 
bpLadpcevoL, KaOapds i-KOVopLCtcTavTts, rr}? ^\rvyf)$ avTr)?, 
hno-Tr)ixais ras Se alaOr/crecrLv eirofiiva^ ; 

npo. * w. 

20. "JZktt) $* lv yevea, (prjaiv 'Op(p€v?, Karairav- s 
dare Kocrfxov aoidrj?. drap KivSvvevei kcu 6 ^fxerepos 1 
Xoyos- lv €ktt) Karaireiravpievo^ dvai Kplcrei. to Sr) 

d fxerd ravff r)plv ovbev Xolwov 7rXr)v cocrirep K€(paXr)v 

. aTrodovvcu rots* elprjpjEVOLs. 

npo. Ovkovv xpv- 10 

XLII. 20. "Wl Sr}, TO TpiTOV TCp (TCOTrjpi TOP Kecapitu- 
, v cv / v / > f\a lation. 

ovtov oiapapTvpa/jievoi Xoyov eTre^eXucojJLev. 
nPO. Tloiov&n; 

20. <$>[Xr)f3os TclyaObv kriOero i)plv rjBovrjv elvai 
iracrav kcu 7ravT€Arj. 15 

I1PO. To TpLTOP, co 2c6/c/>ares , ? coy eoiKa?, eAeye? 
dpTLcos top ilj dpyfjs mavaXa^elv Sew Xoyov. 
e 20. Not/, to Se ye yuera tovto ciKovcopuev . eyco 
yap Sr) koltiScov direp vvv dr) SieXrjXvOa, kcu 6W- 
yepavas top ^tXrj/Bov Xoyov ov [xovov dXXd kcu 20 
aXXcav ttoXXolkls fivplcoVj elirov <£>? rjSovrjs Y € vovs 
elrj fjLOLKpco fieXTiov re kcu ctjieivov tco tcov ctvdpccurcov 
plcp. 

npo. y Hv Tama. 

20. 'YTTOTTTevcQv 6Y ye kcu ctXXa elvai 7roXXa2$ 



3. €7T ktttj /xciLs ras §e alaOrjo-ecriv 

eVo/xeVas] This is obviously the 
true reading. The MSS. give, 

errio-rrjixas rais 8e. It refers to 

chapter 31, where some pure 
Pleasures are said to be sensa- 
tional, others intellectual. 

25. e Y7ro7TT€V(ov 6V ye k. t. A.] In 
the Euderaian Ethics we have a 



recapitulation of the proposi- 
tions discussed in the Philebus, 
and also an indication of the 
point which prevents it from 
being regarded as a systematic 
or exhaustive ethical treatise, 
viz. the omission of the claims 
of the active life (npagis, aperr).) 
to 5' tvhaipovtiv kcu to {jjv fiana- 



138 FIAATQN02 

ehrov, 0)9 el (j)avelr) tl tovtcov dp,(poiv fieXrLov> virep p. 66. 
rcov Sevrepeloov vco 7rpos rjdovrjv £vv8ijapua\OLixqv 9 
r)Sovrj 8e kcu Sevrepeloov areprjcroiro. 

FIFO. JLiTres yap ovv. p. 67. 

5 20. Kai fierce ravrd ye Trdvrcov 'iKavcorarov rov- 
row ovherepov lkolvov e(j)dvrj. 

nPO. ' AXyOearara. 

20. Ovkovv Travrdiraaiv ev rovrco rco Xoyco kcu 
vovs oLTTrjXXaKTO kcu rjdovrj firj TQL rdyaOov ye avro 
10 prjS' erepov avrolv eivai, arepo/mevov avrapKelas Kai 
rrj? rov iKavov kcu reXeov dwdfieco? ; 
nPQ. *Op6orara. 

20. <Pavevro? Se ye aXXov rplrov Kpelrrovos 1 
rovroiv eKarepov, p-vplco av vovs rjdovrj? oiKeiorepov 
* 5 kou TTpoacpvearepov wecpavrai vvv rrj rod viKcovro? b 
Idea. 

I1P0. n&)9 yap ov; 

20. Ovkovv irepirrov Kara rrjv Kplatv, r)v vvv b 
Xoyos dwecjyrjvarOy ylyvoir dv rj tt}? r)dovrj? SvvajuLis. 



picos kcu KaXcbs e'lr) av iv rptal pd- 
Xiara reus eivac doKovaiv atpeTco- 
tcitois. oi fiev yap rrjv (ppovr/cnv 
peytcrroV eivai <pao~\v clyaOov, oi 8e 
tt]V aperrjv, oi Se ttjv rjbovrjv. Kai 
7rp6s ttjv evdaipovtav evioi nepl rov 
peyedovs avTcov diapcpio-ftrjTovcri, 
avp(3dXkea&ai (pdaKovres Odrepov 
Oarepov paXkov els avrrjv' oi pev 
cos ovcrav pel^ov dyaObv tt]v (ppovrj- 
aiv, oi Se ravT7js rrjv dperrjv, oi §' 

dp(pOT€pO)V TOVTCOV TTJV TjdoVTJV. KO.I 
Tols piv €K TXOVTCOV 8oK€l TOVTCOV, 
ToXs (f €K Svolv, TO IS (f €V €VL TLVl 

tovtcov eivai to fjjv evbaipovcos. I. I. 

" Happiness and a blest and 
beautiful life will depend on 
three things, which are held to 
be the highest objects of de- 



sire. For Wisdom, Virtuous 
Action, and Pleasure, are each 
maintained by different per- 
sons to be the greatest Good. 
And viewed as merely ingre- 
dients of happiness, their com- 
parative importance is some- 
times disputed, what they con- 
tribute to it being variously 
estimated ; some attributing a 
superiority to Wisdom over 
Virtue, others to Virtue over 
Wisdom, others to Pleasure 
over both. For some think 
that all of them in conjunction, 
others that two of them, others 
that one alone constitutes a 
happy life." 



<*>IAHB02. 139 

P $7- riPO. "E01K€V. 

20. Ylp&TQV Se ye ovo' av oi iravTes fioes re koli 
ittttol Kca tolWcl l~vfjLiravTOL Orjpia (poocri rep to )(o,l- 

pUV 8l60K€ll>. 019 7ri0rT€V0l>T€?, G)0~7T€p fXaVTetS OpVlOTll', 
0L 7T0AA0t KplvOVCTL TOL$ T}$0Va$ €1? TO tgjV TJp.LV 6V 5 
KpOLTlGTOLS eil>GLl, KOLI TOV$ Orjp'lCOV eptoTCLS OLOVTai 

Kvpiovs elvai pdpTvpas paXXov r) tov$ tcov ev MoJcrr; 
<piXoao(pcp pepavTevpkvtov €Kolo~tot€ Xoycov. 

I1P0. ' AXrjOecrTaTa, co *2eoKpaT€?, eiprjo-Oai aoi 
vvv rJSrj (j)afjL€u anravTes. 10 

20. OvKOVV KCU d(J)l€T€ p€ ; 

nPO. *2piKpov en to Xouirov, co ^coKpare?' ov 
yap 8r) 7rov av ye airepels irpoTepos r)pcov. v7rofivrjaco 
Se ore tol Xeiiropepa. 



T 2 



APPENDIX A. 



a Ej> yap 6t) tcl ttoXKcl elvai koX to ev iroXXa Qavixaarov 

§ i . The paradox that the One is Many and the Many Paradoxes 
are One was very celebrated in early Greek philosophy, and ^jnity and 
is often mentioned in the works of Plato, who indeed in a Multipli- 
raodified sense adopted it as a principle. It was first ex- The Ex- 
pressed by Zeno the Eleatic in defence of the tenet of his tics / , 

1 J \ maintained 

school, that Being is One and immutable. Kant, in modern the Unity 
times, to demonstrate that the human intellect is only ca- °*?uMeal- 
pable of reducing phenomena to their laws, and is utterly ity of phse- 
unable to comprehend real or spiritual existence, attempted endeavour- 
to establish the Antinomies of reason ; that is, to shew ed to prove 
that whenever we attempt to reason on any thing but believe in 
phenomena we are driven by an equal logical necessity to ^ *" eallt y 

1 . . of phfeno- 

contradictory conclusions, which should be regarded as a mena, we 
symptom that we are attempting a problem beyond th e ^a?UrnTy 
reach of our understandings. Long before this, Zeno had is Multi- 
employed a similar reductio ad impossibile to establish the thu^con^ 
opposite doctrine. He attempted to shew that if we be- tradict the 
lieve in the reality of the changing world of nature we evident 
must admit that contradictory propositions can be true truth> 
together : e. g. that what is One is Many and what is 
Many is One. But as it is the most deep-seated convic- 
tion of reason that contradictories cannot be true, he 
argued that the assumption we started from must have 
been erroneous, and that the phsenomenal world must be 
an illusion. These seeming existences that involve us in 
so absurd conclusions are nothing ; only the One and immu- 
table is. In the words of Parmenides 

, to) navr ovop earriv 

ocrcra (3poroi tcareOevro TTenoiOoTes eivai akqOrj, 
ylyveaOa'i re Kai oXkvcrOai, etval re m\ ovk'i, 
ml Tonov d\\d<rcretv did re xP° a ^ a vov dpeifteiv. 

" Wherefore all are but a name 
That mortals deem to be realities, 
Birth and decay, to be and not to be, 
And change of place and loss of brilliant hue." 



142 



APPENDIX A. 



The sort of coexistence of opposites that he succeeds in 
establishing is that which Plato here puts into the mouth 
of Protarchus. In the language of Platonism it arises 
from the " participation " of individuals of the sensible 
world in the ideas. Et \ikv yap avra ra opotd ris aitifyaivev 
avopuoia yiyvop.eva r\ ra avopota opLota, repas av oljjiai rjv el 8e 
ra tovt(x)V /xerexo^ra ap,<pOT e p&v apufioTepa ano^aivei nznovOora, 
ovbev epioiye, co Zrjvwv, cltottov <5o/cei elvcu' ovbe ye et ez> anavra 

aTTO<fi(XLV€L TLS rtO pi€T€)(€LV TOV kvOS, KOL TCLVTCL TCLVTCL TToXXa 7(5 

TrXr\6ovs av ptTiyziV dAA' el, b zottlv ev, avrb tovto iroWa airo- 
cW£ei, tovto 7/877 davp,aaopLaL. Parm. 129 b. " If a man proved 
likeness was unlikeness or unlikeness likeness, he would 
astonish me : but if he only proved that what participates 
in each of these Ideas has each of these attributes, I should 
not be astonished, Zeno. Nor should I, if he proved all 
things One by participation in Unity, and at the same time 
Many by participation in Multiplicity. But he would sur- 
prise me if he could prove Unity to be Multiplicity, or 
Multiplicity to be Unity." 
The Me- § 2. The Megarian school, who differed from the Eleatics 
school who so f ar as t° allow a multiplicity of Beings or Ideas, seem 
maintain- to have been so far convinced by Zeno's arguments as to 
the reality deny the power of distinct Ideas to be combined in pro- 
° f na^but P os ^i° ns ' They recognised identical propositions such as 
the Multi- man is man, but not synthetical propositions, such as 
Being ° f man * s wm ^ e - They seem to have thought that the latter 
avoided the would involve the Zenonian absurdity that the Same is One 
conclusions an( ^ Many. They accordingly argued against their admis- 
by suppos- sibility by deducing various contradictions from them in 
various tne manner of Zeno. They are alluded to in the Sophista. 
Ideas, or ^ Ae'ytofiey br) KaO' bv tlvcl ttot€ Tporrov ttoAAchs ovopiao-L tovtov 
Being, to tovto e/cdcrrore TTpovayopevopLtv. . . Aeyo/xey ai>6pG>7Tov brjirov 7ro'AA' 
complete " rra * 7TOVO I j ' < *{ovt€s, tclt€ xpwjuara tTtupepovTts avrcS /cat ra crxrj- 
isolation. /xara Kal p.eyidr) Kal KaKLas Kal aptTas' oh naai Kal erepots 
pivpLOLS ov pibvov avdpo)7iov avTov elvai (papiev dAAa Kal ayaObv 
Kal erepa cforeipa. Kal raAAa brj KaTa tov ambv Koyov ovtoos ev 
€Kao~Tov v7To6ip,€VOL nakiv avrb TroAAa Kal iroKkois dv6p*acri Ae'- 
yop.€V...b6ev ye ot/utat rots re viois Kal tG>v yepovT^v tols 6\j/L- 
pLaOecc OoCvrjv TTaptoKevaKapLev €i)6v<s yap avTikafi£<j6ai ituvtI 
npoyzipov, cos abvvaTOU tcl re ttoKKcl '£v Kal to 'kv iroWa ttvai. 



APPENDIX A. 



143 



aal brjirov yalpovvLV ovk ew^re? ayadbv Ae'yei^ avOpanov, akXa 
to fj.€V ayadbv ayadbv rbv be avOpodirov di'6pa)TTOV — evTvyyaveLs 
yap ws eywjouu ttoWclkls tcl Toiavra IvnovbaKoaiv, evioTe irpe- 

0~j3vT€pOL$ aV0p(ti7rOLS, KOX V7T0 TTtl'CaS T7]S 7T€pl <ppOVr}(TLV KTrj(T€m 

to, ToiavTa TeOavfjLaKoori, Kal biff tl koX irdaaocpov oiojievo is tovto 
avTb avtvp-qKevaL. 251 a. ' ' Let us indicate in what way this 
Same has Many names given it. When we speak of man 
we apply many epithets to him, attributing to him colours, 
and shapes, and sizes, and virtues, and vices. Whereby, 
and by ten thousand other words, we call him not only 
man, but an infinite variety of other things. And other 
objects in a similar manner we first suppose One, and 
afterwards call a Multitude of things by a Multitude of 
names. Whereby no doubt we have prepared a banquet 
for young philosophers and old men behindhand in their 
studies. For it is at once easy for any one to object that 
it is impossible for a Unit to be a Multitude, or a Multi- 
tude a Unit. And they rejoice in requiring us not to say 
a man is good, but a man is a man, and good is good. 
I have no doubt you often meet with persons devoted to 
these dogmas, old men sometimes, who from intellectual 
poverty think these very valuable and profound discove- 
ries." From the contempt expressed in the last words we 
must suppose they apply not to Plato's friend, Euclid of 
Megara, but to an assailant of Plato, Antisthenes the 
founder of Cynicism, who seems to have nearly agreed 
with the Megarian school. In the same dialogue Socrates 
asserts that this identity of the One and Many, so far from 
being impossible, is the necessary condition of thought and 
reasoning. To 8e Tambv eTepov a-nofya'iveiv ayy ye ttt] Kal to 
Oarepov Tambv Kal to pteya o-pUKpbv Kal to ofxoiov avofjioiov, Kal 
yaipeiv ovtco Tavavria del TtpotyepovTa kv tols Xoyois, ovtI tls 
eXey\os ovtos dXr\divbs, dpTi re t5>v ovtcov twos etyaiTTopLivov 
brjXos veoyevr\s &v...Kal yap to ye ticlv dub navTos eiri^eipelv 
airox^pL^iv aAAcos re ovk ejujueAej, Kal br] Kal TiavTaitaviv a\xov- 
crov twos Kal d<piXoo~6<fiov. tl brj ; reAecorar?] ndvToov Xoyoiv 
€<rrlv acj)dvL(TLs to biaXveLV eKacrTov euro iravridv, bia yap tt}v 
aXXrjXcov t&v elb&v o-vpLTrXoKrjv 6 Xoyos yeyovev fjfuv. 259 e. 
" To prove the Identical to be in some respect Diverse, 
and the Diverse in some respect Identical, the great to 
be little, and the like to be unlike, and to delight in thus 



144 



APPENDIX A. 



reducing an opponent to maintain the union of contraries, 
is no true refutation, and is clearly the birth of the imma- 
ture mind of one beginning to philosophize. Such isola- 
tion of every idea from every other is not only false, but 
particularly unphilosophic and a sin against the Muses. 
For the isolation of the ideas is a complete annihilation of 
reasoning, as it is the combination of ideas that constitutes 
reasoning." 

Aristotle alludes to the two Eleatic or Megaric argu- 
ments indicated in the Philebus, and informs us that the 
first was by some considered so formidable as to make it 
necessary to alter the form of synthetical propositions. 
The second argument, that from the Whole and its Parts, 
was considered to be unanswerable, and the paradox, that 
contradictories can be true, to be so far established. 'E0o- 
pvfiovvTo be kol ol vcrTepov KaOdirep oi dpyaioi, pjr\iTOTe avp.- 
fiaivr] avrois dp.a to ovto ev elvai Kal Trokkd. bib ol p.ev to 
icrTLv a^elkov &crnep AvKocfrpaiv, ol be rrjv ke^iv p.eT€ppvdpLL(ov, 
otl 6 dvOpomos ov kevKos eo~Tiv akkd XekevKooTcu, ovbe fiabifav 
€o~tiv akkd /SaSt^ef iva \n\ to eart TTpoaaTTTOVTes Trokka elvai 
iromcri to ev, ws [lovax&s keyopLevov tov tubs rj tov ovtos. irokka 
be ra ovTa rj A.oya> [olov dkko to kevK<2 elvai Kal plovo~lk{q, to 6' 
clvto dpL<fi(i), irokka dpa to ev) rj bicupeo-ei, &cnrep to okov Kal to. 
ptepr]. evravOa br) bi-qiropovv Kal (optokoyovv to ev irokka elvai' 
toairep ovk evbd^op^evov to avrb ev Kal irokkd elvai, p,r] to. clvtl- 
Keip^eva be ■ ecrn yap to ev Kal bvvdp.ei Kal evTekexeiq- Physic. 
Ausc. i.2. " The later as w T ell as the earlier opponents of 
the Eleatics were in fear of being reduced to the conclusion 
that the Same thing could be One and Many : so that 
some, as Lycophron, omitted the copula of propositions ; 
others altered the form of predication, and said a man 
walks or has whiteness, instead of is walking or is white, 
lest the word is should prove One Being to Be Many. As 
if Unity and Being had not various meanings. However, 
as not only One Subject is Many in respect of the defini- 
tions of its Attributes (as to be white and to be musical 
are, when defined, two different things, and the same man 
is both, One thing therefore is two), but also One Whole is 
Many, by division into its Parts ; the second consideration 
perplexed them, and they confessed that Unity was Mul- 
tiplicity, without seeing that these terms were not contra- 



APPENDIX A. 



145 



dictory, as the Multiplicity of the Parts is potential, the 
Unity of the Whole actual." 

It is not clear in what way Lycophron and his contem- 
poraries thought they mended the matter by the alter- 
ations they proposed. Perhaps they only refused to use 
elvai as the copula in synthetical propositions. In Zeno's 
argument there is obviously an equivocation or rather the 
logician's fallacia Secundum Quid. Unity in respect of 
the Subject is confused with Unity in respect of the Pre- 
dicate. Unity in respect of the Subject and Multiplicity 
in respect of the Subject, or Unity in respect of the Pre- 
dicate and Multiplicity in respect of the Predicate, are 
contradictory and cannot co-exist : but there is no contra- 
diction between Unity in respect of the Subject, and Mul- 
tiplicity in respect of the Predicate, and no reason why 
they should not co-exist. However, in consequence appa- 
rently of this class of fallacy, the principle of Contradic- 
tion and definition of Refutation (eXey^os) were fenced 
about with various limitations and provisos. "Otl jiev ovv 
rod <pL\ocr6(f)ov...Ka\ nepl r5>v crvWoyicrTiK&v apyQ>v ecfflv em- 
(TKi\j/aa6aL brj\ov...r(s 8' ecrnv avrr] [xera ravra Xeyiafxev . rb 
yap avrb afia virapyeiv Kai fJLT) virapyeiv abvvarov rco airy Kara 
to avrb, Kai oaa aWa irpocrbLopLcraLixeO^ av eora> Trpoa-biodpicrixeva 
rrpbs ras Xoyucas bva^p^ias. avrrj 8' airao-Gtv earl fiefiaioTarr] 
r&v apyfiv...bib iravres aTtobeiKVvvres els ravrrjv avayovaiv 
k(T\arr]v bo£av. <pvaeL yap ap\rj Kai rS>v akXvv a^Lcafidrcov avrrj 
irdvrcov. Met. 3.3. "It belongs to Philosophy to inves- 
tigate the canons of syllogism. Such is the principle that 
the same predicate cannot be true and not true of the 
same subject, in the same respect, and with all the other 
limitations required to meet sophistical objections. This is 
the most evident principle there is, and is that to which 
all demonstration ultimately appeals, and is the natural 
foundation of all the other axioms.'"' Plato seems to have 
been the author of these distinctions, for he says, describ- 
ing the Elenchus : Kai avvdyovres brj ras bo£as rots XoyoLs 
els ravrbv riOeacri irap aXXr/Xas, riOevres be enibeiKvvovaiv 
avras avrals afxa irepl ra>v avr&v nrpbs ra avra Kara ravra 
evavrias. Soph. p. 230. 

§ 3. The Unity of the Many and Multiplicity of the One was Plato, 
afterwards proposed by Plato, not as an absurd conclusion ^eTthe 



U6 



APPENDIX A. 



city m 
every Spe 
cies or 
realized 
Idea. 



Multipli- to which he reduced his opponents, but as the principle of 
Being and his own Dialectics. The point of view, however, from which 
its Unity ^hjg Unity and Multiplicity are regarded differs from that 

by means . . 

of Parti- of his predecessors. Their One that is Many was the 
plmtedout 0ne mdividual Subject with a Multiplicity of Predicates; 
the coex- Plato's is the One Species comprehending a Multiplicity 
Unit^arfd °^ Individuals. Of course the Platonic point of view is the 
Multipli- more important, as it involves Generalization and Specifi- 
cation, that is, Classification or scientific arrangement. Its 
meaning is sufficiently developed in the Philebus. 

Participation here as before expresses the relation of 
the One and the Many. There the One Subject parti- 
cipated in the Many Predicates; here the Many Indivi- 
duals participate in the One Species. Indeed in the 
Sophista all affirmative propositions are regarded as 
expressing a Participation of Ideas, so that as Aristotle 
defined them to be avvOtcris vo^armv Plato might have 
defined them to be ^i€To\rj vorniarcov. As therefore the 
reference of an Individual to its Species is a particular kind 
of prop^ition, of course it expresses a particular kind of 
Participation. 

Plato's identity of One and Many, though paradoxical 
in expression, does not pretend to contradict the canon of 
syllogism. He only considered paradoxes and apparent 
contradictions as stimulants to inquiry, as when the sen- 
suous faculties are perplexed, we are obliged to appeal to 
reason. 'EnexeCpovv \4yeiv &s ra \xkv TrapaKXrjTLKa rrjs bta- 
voias €<rrC, ra 8' ov m a p^kv els rrjv atadrjcTLV a\xa rots kvavriois 
kavTols €[j.7tlttt€i irapaKkr]TtKa dpL^opevos, oaa be /at), ovk eyep- 
tlko, Trjs rorJcreo>s. Rep. 2. p. 344. u I meant to say that some 
sensations stimulate the intellect to inquiry, and others do 
not; pronouncing those that are attended with contradic- 
tory sensations to be stimulant, and those that are unat- 
tended to have no aptitude for awakening the reason." 

§ 4. In modern times, however, Hegel has put forward 
as the motto of his philosophy the sameness of One and 

plicity of Many, or rather, in more general terms, the truth of con- 
Being with . . ' . 6 ,. 
its Unity, tradictones, in the sense in which it contradicts the axiom 

methodon un ^ er ^ es syllogism. The principle of contradiction 
their coin- applied in the syllogism, and used as the organ of science, 
cidence in developed the diversities of Being, and marked very 



Hegel, to 
reconcile 
the Multi- 



APPENDIX A. 



147 



distinctly the limits between the different spheres of every 
thought. In order to reestablish, as has ever been the taht} 
aspiration of Philosophy, the Unity of thought and homo- 
geneity of Being, Hegel boldly proposes to adopt as a 
regulative maxim, the opposite of the principle that had 
broken up Being and produced the divergence of the sci- 
ences : an antinomistic canon belonging to the Reason as 
the opposite principle belongs to the Understanding. He 
accordingly professes for his motto : Whatever is is not, 
or : Only contradictories are true. The function of this 
principle is to break down the barriers fixed by the Un- 
derstanding. It is to become an antinomian Dialectic, or 
method of developing every elementary force or conception 
into its direct contrary, and of afterwards rising with them 
out of their hostile, onesided, chaotic condition, to a higher 
stage in the hierarchy of Being, where they conspire to 
form a balanced and beautiful Whole. No doubt, if there 
were such an axiom, and the intellect could use it as a 
canon of reasoning, as it uses the principle of contradic- 
tion, it would be very easy to obliterate the divisions 
traced by the latter and recognise a Unity of Being. 
As soon as the latter pronounced A is not B, the former 
would contradict it and pronounce A is B, and all Being 
would be seen to be homogeneous. The Only wonder 
would be, if such a principle were within the reach of the 
human intellect, that there should seem to be such an 
impassable chasm between Spirit and Matter, the Ego and 
the Non Ego, Freedom and Necessity, and other opposites 
whose homogeneity is so difficult to recognise, and whose 
coexistence even is so difficult to adjust. The spear of 
Achilles could alone heal the wounds it caused, and pro- 
bably, if the scattered members of truth and Being can 
ever be united, it must be by means of the ordinary prin- 
ciples of reasoning which caused their dispersion. This 
task belongs to Philosophy ; and the Hegelian motto is 
not inaptly chosen, if it is only intended as a paradoxical 
indication of the end to be realized. 

The paradox connected with classification introduced 
by Plato, the Unity of the Species in the Multiplicity of 
Individuals, furnished for centuries a topic of speculation 
to the Nominalists and Realists. The paradoxes that 

u 2 



148 



APPENDIX A. 



have been supposed to interfere with the principle of con- 
tradiction in modern times have a greater resemblance to 
those which were agitated before the time of Plato, and 
which depend on the relation of a Whole to its Parts. 
The Whole is a Unity and the Parts a Plurality, and yet 
the Whole and Parts are identical. Nay more : the Parts 
are not only different from one another, but perhaps es- 
sentially contraries (e£ &v be Set ev yevevdai eibeL biacpepei.. 
Arist. Pol. 2.2. " The elements of an organic unity must 
be contraries/'), and yet they not only unite in the Whole, 
but have some bond of identity in their own conceptions. 
The centre and circumference are Parts of a circle : it is 
One, they are Plural ; they are contraries and yet are 
mutually implied. Kant had collected similar difficulties, 
or what he represented as difficulties, under the name of 
Amphibolies in the sphere of Judgment, and under the 
name of Paralogisms and Antinomies in the sphere of 
Reason. Hegel finds them in all the categories of Rela- 
tion, such as Cause and Effect, Substance and Accident, 
but removes them from the sphere of Reason, and confines 
them to the sphere of Judgment or Reflexion. They are 
contradictions, he would have us believe, which violate the 
narrow canons of the Understanding, but, like discords 
in music, may be harmoniously resolved by the more power- 
ful methods employed by Reason. They, however, seem to 
turn on principles frequently recognised by the Greek spe- 
culators who adopted the axioms of the Understanding and 
reduced them to formulas : e. g. r; v\r) rj avrrj tols evavTiois. 
Met. 10. 4. " The same material is indifferently receptive 
of contrary forms. " — 'Abvvarov rw vkr]v eyovTi ixr\ v-napyew 
Trm to kvavriov. De Long, et Brev. Vita?. " Wherever 
matter is governed by a form there must be a presence to 
a certain extent of the contrary form (i. e. merely poten- 
tially, or, in partial actuality)." "Eort, 8e rj layarr) vkrj kcli 
rj fJiop(f)r) ravTo. Met. 8. 6. " The proximate matter and 
the form are identical." To bvvanei kcll to evepyela ev irS><s 
eoriV. ib. " The power and the realisation are in a sense 
but one." It is impossible, if we distinguish contradictories 
from contraries, and attend to the purport of the principle 
of contradiction, to find any thing here that really violates it, 
or that requires the admission of an antinomistic canon. 



APPENDIX B. 



To Tlipas and to "Aneipov. 
§ 1. The Antithesis of Limit and Infinity was borrowed Vestiges of 
by Plato from the Pythagoreans. We read in a fragment f the 60 * 7 
of Philolaus, 'Ek vepatvovTcov re kcll a-neipuv o re k6o-[jlo$ kcll ^ a j*g nd 
tcl kv avra (TvvrjppLoxO'O- " Of Limitants and the Unlimited n it e . 
the world and all its parts are compacted." Thev consi- The . m " 

* 1 - organic 

dered these to be the elements of Number : Ta r&v apiQp,&v world is 

v t t /v ~ *\ •> composed 

o-rotxeta rcoy ovtoov arot)(eta navToov eivai vnekapov, rov oe apt- of C( J ntra . 

fljuo'u oroi^eta to apriov kcu to irepiTTOv, tovtoov be to /xei^ aTreipov^J e ^ e - 

TO 8e 7T€7I€pao-IJL€VOV, TO 0€ €V CLfJL(pOT€pG0V €IVCLL TOVTQOV, /cat yap terminate 

apTiov elvai kcu itepiTTov. Met. 1.5. <c They made the ele- jj 1 quality 

ments of Number the elements of ail things else, and sup- terminate 

posed the elements of Number were evenness and odd-^ ( l ua . n " 
. . . . . tity : l - e - 

ness, the first Unlimited, the second Limited, and Unity measur- 

both even and odd." Instead of identifying the Infinite ^omulti- 

with the even, Plato made it a Duality, and called it thetudinous 

Infinitely Great and Infinitely Small. Ot [xev Ylv 6 ay 6- and^rada- 

peiot to "Aneipov elvai to "ApTiov (ftaai, IIAarcof be bvo rations. 

"Aneipa, to Me'ya Kal to MiKpov. Arist. Physic. Ausc. 3. 4. comes or- 

" The Pythagoreans make the Infinite the even, but^^ 611 

Plato makes two Infinites, the Great and the Little." lities re- 

Again, while the Pythagoreans identified the world of ceive ^ 

jo quantita- 

Numbers and the world of sense, Plato supposed two tive deter- 

worlds, a Natural and an Ideal, each resolvable into two™^*^' 

elements, a Limit and an Unlimited, the Limiting element in g them 

of the Natural world being the Ideas. UXrjv ot \xev Uv9a- C ^^ 

yopeioi ev rots alaOriToTs TiQeaai to "Aneipov ov yap vcopicrro^ defect ^ and 
n N , n , j * v \ >/ a v \ ~ impressing 

ttolovo-l top apiopov Tl\aT(£>v oe to Aneipov /cat ev rots aicrdr]- on their 

rots feat evTais tSeats et^at. Physic. Ausc. q. 4. "The Pytha- qualitative 

diversity 

goreans confine the Infinite to the world of sense as they and quan- 
give no transcendent existence to Numbers, while Plato ^^p^ 
makes it an element both of the world of sense and of the city an or- 
Ideal world." <&avepbv 6' e/c tu>v eipTji^evdyVy ort bvolv aVciaiv systematic 
eVrt pLovov Kexpr\p.evos, ttj re tov rt eort Kat Tjj KaTa T-qv vkrjv tcl Unity. 



150 



APPENDIX B. 



yap elbr) tov tl £<jtiv oXtlo. toTs clXXols, rots b' e'ibeai to"Ev kcu 
rts (for tls read ws) 1} vXr\ fj vnoKeiixevr) kclO' rjs tcl elbr] p.ev eVt 
tq)i> alcrOr]Tu>v to b' A Ev ev tols elbeo~i XeyeTai 6Y1 avrq (for 6Vt 
avTrj read ??) Avas eort to Meya /cat to MupoV. Metaph. I. 6. 
" It is plain from the preceding that Plato has only oper- 
ated with two causes, the formal and the material ; for 
the Ideas are the formal cause to other things, and the 
One to the Ideas ; and the subject matter, which in the sen- 
sible world is informed by the Ideas and in the Ideal world 
by the One, is the Dyad, the Great and the Little." 

The Platonic school were not agreed as to the precise 
denomination of the triad of principles. Plato himself 
designated them the One and the Dyad of the Infinitely 
Great and Infinitely Little. He called this the indetermin- 
ate Dyad to distinguish it from the determinate Dyad, one 
of the ideal numbers which it generated. 'O yap dpi6\j,6s 

€(TTLV €K TOV 'EPOS KOI TtJ? &VaboS T7]S ' kop[(TTOV. Met. 13. 8. 

He also identified the One with the Equal, and accordingly 
named the Infinite the Inequality, or the Unequal Duality. 
Others headed by Speusippus or Xenocrates made two 
principles, Unity and Plurality : a third section preferred 
Unity and Diversity, or Unity and Difference ; a fourth in 
the place of the Great and the Little substituted the Many 
and the Few, as more akin to Number ; a fifth employed 
the more comprehensive terms Excess and Defect. All 
these varieties are noticed in the following passages : Ot 8e 

TO €T€pOV T&V €VaVTLO)V TTOLOVGLV vXr)V, Ot [JLeV T(3 'Evl T<5 "\o-(i> 

to "Avmtov, ot be to> 'Evl to UXtiOos' yevv&VTai yap ot apiOpiol 
tols imv Zk tt}s tov ' AvCaov bvabos tov MeydXov koi MiKpov, t<3 
8' €K tov UXrjOovs, vt:o Tr\s tov 'Evbs be ovo~ia$ aix(poiv,..dXXa 
\xr]V kol tcls apxas a (TTOt^eta KaXovcriv ov KaXG>$ a7ro8t8o'ao-tj>, 
ot p.ev to Meya Kat to MiKpbv XeyovTes fxeTa tov *Evbs, Tpia 
Tama, crToiy^ua tS>v apiOfi&v, tcl jiev bvo vXt)v to be*Ev tt]V 
pLopcfyrjv, ot 8e to TloXv Kat 'OXiyov, 6Vt to Meya Kat to MiKpbv 
pteyeOovs otKetorepa tt)v (])vo~lv, ot 8e t6 KaOoXov p-aXXov eirl tov- 
tg)v to ^Tnepeypv Kat to ^nepexop^evov. . .ot be To e 'ETepov koI 
to"AXXo Ttpbs to*Ev dvTLTiOiacn' ot be to TlXrjOos Kat to "Ev. 
Met. 14. 1. " The Platonists (not perceiving the distinction 
between matter and privation, the opposite of form) sup- 
pose one of the contraries to be the material to the other, 



APPENDIX B. 



151 



making either Inequality or Plurality the material of Unity; 
and thus generating Numbers either from the Unequal Du- 
ality, the Great and Little, or from Plurality ; in both cases 
by the active agency of Unity... They are not successful in 
stating the elementary principles, some associating with 
Unity the Great and Little, so as to make three elements 
of number, the two latter material, the Unity formal ; 
others the Many and the Few, because the Great and 
Little are more allied to dimension than to number ; others 
the broader genera of Excess and Defect ; others making 
Diversity and Difference the antithesis of Unity ; and 
others Plurality." 

Aristotle considers the last antithesis the most accurate. 
Ei 5e £(ttiv, axnrep (BovkovTat,, tcl opto. e£ Zvglvtlmv rc3 8e 'Evl 
rj ovdev ivavTtov rj. et apa /xeAAet, to irkrjOos, to 8' aviaov rw 

lo~(p Kal TO €T€pOV T(5 TCIVT& KM TO b\kko TCLVT(D, pAkt(TTa \x\v oi 

to*Ev T(3 ttkrjdei avTLTiOivTes zyovTal tlvos Sofr??, ov pLrjv ovb' 
ovtol Ikclv&s. ib. 14. 1. " Now if, as they all agree, the 
world is composed of contraries, and Inequality is the con- 
rary of Equality, Diversity of Sameness and Identity, those 
who make Plurality the antithesis of Unity hold the most 
tenable position, though even they hardly make it good/ 5 
Unity and Plurality are contraries and opposed as Positive 
and Privative. 'A^rtfcetrat 8e to €V kol to irkijOos ods ahiaipeTov 
Kal biaLp€Tov...€TT€L yovv, at avTiOiveis Terpay&s kol tovt&v 

KCLTCL 0~T€pr}GLV kiytTdl 0CLT€pOV, kvdVTlOV CLV €%T] KOL OVT€ d)? 

ai'TLCpaais ovt€ a>s ra irpos 'Ti keyopLtva. Met. 9. 3. " The 
opposition of Unity and Plurality is that of Indivisible and 
Divisible. Thus of the four kinds of Opposition they fall 
under the two of Privation and Contrariety, not of contra- 
diction or Relation." Again, the Plurality itself can be 
divided into two contrary extremes, the Many and the 
Few. "Qaa 5tatpera, kv tovtoIs Aeyerat tcl irokka kav 17 77X77- 
60s %X 0V vnzpoxWf Ka ^ ro okiyov GxravTvs TtkrjOos ^X ov 
\jnv. ib. 9. 6. " In Plurality Many denotes a Plurality 
that exceeds, Few a Plurality that is exceeded." Tw 8e 
dkiycx) IvclvtLov to trokv as vir^peyov TrkijOos vi7€p€xop<£v(p 
TTArj^et. ib. " Many and Few are contraries and express 
excess and defect of number." In the other categories 
the Infinite was composed of analogous extremes, but 



152 



APPENDIX B. 



there was a diversity of opinion both as to this and the 
formal principle. Ot p.ev yap €k tG>v elbu>v tov p,eya\ov Kal 
tov [jAKpov iwLovcn to, vaTepa yevrj tov api$[jLOV, olov €K [XCLKpOV 

(JL€V KCLL j3pa\io9 TCL jU?/K?7, u\aT€OS be KCLL CTeVOV TCL eiTLlTeba, £K 

{3a0eos be kclI Taireivov tovs oyKOVs' ravra be eaTLV elbr] tov 
fxeyakov koX p.LKpov' ttjv be kcltcl to ev apyj]V aKXoi aAAcos Tide- 
aaL t5>v ToiovTtov. Met. i 2. 9. " Some employ the species 
of the Great and Little to construct the categories subse- 
quent to Number, making Length of Long and Short, 
Breadth of Wide and Narrow, Solidity of Thick and Thin, 
all subdivisions of Great and Little. As to the principle 
corresponding to Unity in these categories they are at 
variance." 

Anstote- e 2 . We have seen that Plato constructs the natural world 

nan ana- . . 

lysis of the of two principles, the Idea and the Infinite. The main 
?^^ tter difference of Aristotle's view is that he analyses the Infi- 
and Priva- nite into two elements, Privation (ore'/o^cis) the opposite 
The con- °^ ^ ne Idea, an d Matter (v\r}) equally receptive of the Pri- 
trary of vation or the Idea. "Ovto* yap tlpos deiov Kal ayaOov koX 

the quanti- , ■„ v v , , , .„ ■ v ■ „ v A , 

tative law €<p€Tov, to p,ev evavTLOV avT<$ (papiev eivaL, to be o necpvKev 

ot organic l^UaOai Kal opeyeaOai avTov kotcl tt]v ovtov <pvaLv. Phys- 

not the ' Ausc. i, 9. "One element is divine and good and an 

wSchit °bj e ct 01 desire, another is contrary to this, and the nature 

limits of a third is to love and desire the first." Mia p,ev ovv 

(Matter) •> \ < r ^ / ^ t v / ,/ *v \ •> / / t / 

but their a PXV V v ^Vi P- ia °* Aoyos, en Oe to evavTLOV roirra) t) aTepiqcns. 

excessive ib. 17. " One principle is the Matter, a second the Spirit 

ive quan- (Form), a third its contrary, Privation." TiyveTai a-nav e/c 

tity (Priya- 7e TO fi vTioKeLaevov Kal ttis popcbris' ...ecrTL be to viroKeLueuov 

tlOn). So, f A n V A . / A Is v * V V V < 

if we ex- apLdpup piev ev, eioei Oe ovo...ev oe to eLOos. 6lo ecru p,ev a>s 

ti^fram 11 "^ ^ eKT * 0V ^ val ™s o-PXO-Sj ^ (TTL $ ^ ? rpels. Phys. Ausc. 1, 7. 
our view " The principles of the natural world are Matter and Form, 
fine our- ^ ne Matter though numerically one having a twofold cha- 
selves to racter, while the Form is simply one. So that in one 
gory of " sense there are two principles, and in another three." 

quality, the ( ^ (7re qiavTeXds eTepos 6 Tpoiros ovtos Trjs Tpi&bos KaKelvos. 
contrary . vv n n p/ ^ ve „ . f 

of the P L€ XP L P- €V y a P °*vpo Trp07]X6ov, oti bei Tiva vTTOKeLadai cfrvaLV, 

quality 6 or Ta ^ Tr \ v ^ VT0L P-^ - 1 ' ^olovoi. Kal yap el tls Avdba 7rotet, \ey<av 

elementary Meya Kal MifcpoV, ovOev t\ttov tovtov TTOLeu' ri]V yap eTepav 

notltsre- -^P^e, tt}v crTepr]crLu. Physic. Ausc. 1,9. " So that ours is 

cipient, the a very different triad of principles from that of the Plato- 



APPENDIX B. 



153 



nists. For they reached the point of perceiving the neces- primary 
sity of a material element, but made it simple in character: ^^itT ' 
since though Plato makes it a Dyad, and calls it the Great negation, 

the Pri- 

and Little, he labours under the same error, for he over- va ti ve 
looks the other principle, the Privation." The antithesis ^Jj^e 
of (TTiprjo-is, which we have seen called etbos, koyos, and quantita- 
}j^op(pi], appears to be properly called efts, rrp^rr, 8e kvavii- J^^T or 
coons e£is Kai o-TtprjaCs 1<jtiv. Met. JO. 4. 1 Unity and 

The reality of the distinction between the Material and t^e^ia- 
the Privation in the Unlimited, is most important and 1% or ele- 
manifest in the moral world. Here Aristotle adopts the^ity/^ 
Platonic doctrine in making a Balance of opposite prin- fr ™ the ^ e 
ciples, a Due Measure between an Excess and a Defect their rela- 
constitute moral goodness. The will and the affections are^°P s *° 

.... -Privation 

the material [vkr]) of virtue. Unless we distinguished this and Mat- 
element from the Privation ((TTtprjcris) we should have to J^nomi- 
say that the vices are constituent elements of virtue. nated by 

It may be observed that in contrasting his own princi- ap peiia- e 
pies with those of Plato in the passages quoted above, tion,Form. 
Aristotle has made the difference appear to be greater than 
it really was by the incompleteness of his list. If, instead 
of comparing two triads of principles, he had compared 
two tetrads ; if, that is, he had added to Plato's Idea, 
Excess and Defect, the Recipient (to bcKTLnbv) of the Ti- 
moeus, and to his own Matter, Positive determination, 
and Negative, the Mean or Form (eT8os) which occupies 
such a prominent position in his philosophy, it would have 
appeared that the two lists are substantially identical. 
He elsewhere contrasts Plato's list with that of the old 
Physiologists. They agreed in constructing the world of 
a Unity and two antagonistic extremes, but differed inas- 
much as in the physiological scheme the One was the pass- 
ive material and the extremes the active and formative 
principles, in Plato's system the One was active and the 
extremes passive. In truth, however, Plato as well as 
Aristotle employed the One in both of these relations ; 
both as the primary Matter or passive substratum of the 
qualitative extremes, and as the Formative principle or 
active origin of motion and law. Aristotle seems to have 
justified himself in omitting this principle from his list, 



154 



APPENDIX 13. 



because as an affirmative determination (e£is) it is analo- 
gous to the positive extreme of the elementary qualities, 
being a Form of a higher order, or, in the language of Schel- 
ling, of a higher power. Ta 8' elbr) kcll to. riXr] e£e6? Tivis. 
De gen. et cor. 1.7. " The formal and final causes are 
certain positive determinations." 

A common feature of all these schemes is indicated by 
Aristotle : otl jjiev ovv ravavria thus -navTts -noiovai ras apyas 
br}\ov...TT&VT€s yap ra crToiyeia kcu ras vtt clvt&v KaXovfxivas 
apyas KdLTTep avev koyov TiOevres o ( uw? ravavrla Xeyovam, 
axnrep vtt'' avTr\s rrjs akiqOtias avayKao~OevT€s. Physic. Ausc. 
1,5. " All make Contraries first principles... though they 
assume their elements without proof, they agree as if con- 
strained by the force of truth in making them opposites." 
This holds true if we extend our view to modern Philo- 
sophies. Schelling finds in the whole universe of matter 
and spirit the perpetual recurrence of opposite Polar 
forces with a centre of Indifference, and resumes these 
phenomena in a formula by proclaiming the universe and 
every portion of it to be a Magnet. Thus the Limit and 
the double Infinite of the Platonists are transformed in his 
system into the Centre of Equilibrium, with the Positive 
and Negative Poles. Hegel similarly finds the law of the 
universe to be the existence of opposite forces, first in iso- 
lation, then at war, and afterwards in reconciliation as 
positive and negative factors of a higher and more spiritual 
life. 

What was §3. We have collected a statement, vague unfortunately, 
Infinity f anc ^ unfortunately not in the words of Plato, of the doc- 
(a) Quan- trine of the 7repa? and airtipov, and have indicated its rela- 
out end. tion to Aristotle's system, with which the student is pro- 
bably more familiar. We have still to inquire what was 
the precise meaning that Plato attached to these words. 

The obvious meaning of aireipov is Infinite, and this is 
unquestionably the meaning that Plato intended the word 
should first suggest. The successive Greek philosophies 
absorbed into their system their predecessors, and Plato's 
forerunners, the Physiologists, had adopted Infinity as a 
first principle and groundwork of Being. If we need any 
further proof that this is the prima facie meaning of the 



APPENDIX B. 



155 



word, we have a sufficient one in the fact that it is against 
to a7T€Lpov in this sense that Aristotle directs his polemic. 
'AAA' lam avrrj fjL$v eori KaOokov rj (tfr-qcns pukXov, d ivbex^- 
tcli to airzifjov kol iv rot? p.adrjfjiaTLKOis tlvai kcll kv tols vo-qrois 
kol iv tois iJLrjbev eyovai fxeytOos. 7)fxeis & £itl(tk.07Tovijl€v nzpl 
twv ai(T$r]T(^v kol irepl &v TroLovpttda rr\v p.i6obov, ap } Zvtiv kv 

CLVTOIS T) OVK €0~TL (TCdfJia aTT€LpOV 67U TT}V aV^T\(JlV. PhyS. A.US. 

3, 5. 46 It is a wider question than we have now to dis- 
cuss, whether there is Infinity in the mathematical field, or 
in thought, or in the spiritual world. We are now in- 
quiring whether any mass is infinitely great in the sen- 
suous and physical world." He then distinguishes Plato's 
two kinds of Infinity, and admits the existence of the infi- 
nitely Small : to aiteipov ear*. TrpoaOiartL iaTi 8e kol a<ficu- 
pi(T€i...a\k(i)$ [JLtv ovv ovk cgtlv ovto) b' eon to aireipov bvvd- 
/otet yap, kol Im KaQaiptcriv. ib. 3, 6. " Infinity is conceivable 
either in the line of augmentation or in that of diminution : 
but the only Infinity that exists is a potential Infinity in 
the line of diminution and potential in the sense of never 
being actualized, but only perpetually approached. Finite 
magnitudes, he proceeds to say, may be regarded as infi- 
nite, if we adopt a mode of measuring them by which they 
can never be exhausted : e. g. by first taking half, then 
half the remainder, and so on ; whereby the increment at 
last becomes infinitely small. This infinite subdivision can 
be presented in the form of an infinite addition : and this 
is the only sense in which he allows even a potential infi- 
nite in the line of augmentation. But the sum of this 
infinite series is finite, and this is really only another way 
of presenting the infinite in the line of diminution ; kol 
kclto, T7p6a6e(Tiv brj ovtojs aireipov bvvap,€i zcttiv 6 tclvto kiyofiev 
Tponov Tiva tlvai T(5 Kara biaipzaiv ael p,€V yap 11 avTov e£co 
eWat XapLfSaveLV, ov [iIvtoi vntpfiaKkeL iravTos coptajxivov /xeye- 
6ovs, wcr7r€p €7n tt]v biaipecriv imepfiaAKei iravTos oypto-fiivov Kai 
eorat ekaTTov. ooore brj iravTos VTTtpfiaXkeiv KaTa tt)v upoa- 
6eaiv...ovbz bvvajxzi av €177, aAA' 77, axriTtp etpr/rat, avTeaTpap,- 
p.4v(os rrj biaLpio-ei. ib. " The infinite of augmentation 
exists potentially so far as it is identical with the infinite 
of diminution, for there is perpetually something to be 
added : but it will not exceed all finite magnitude, as the 

x 2 



156 



APPENDIX B. 



infinite of diminution exceeded every finite degree of small- 
ness. So there is no infinite of augmentation even poten- 
tial except as the converse of infinite diminution." 

He accordingly proposes, if we assume the existence of 
to aiTzipov, to alter its definition, so that it shall only sig- 
nify the Unfinished, Incomplete, or Indeterminate. 
fiatvzL 8e tovvclvtlgv etvai aireipov t) o)s Xeyovcnv...ov yap ov 
jj,rj0€v e^w, aAA' ov aet tl e£a> kcrrl, tovto aireipov £(ttiv...ov he 
fxrjdev Ifa), tovt ecrrt Tekeiov kcli "Okov. . .TiktLov 5' ovOev (jltj 
eyov reAos to 5e reAo? Tripas...€7T€l kvTtvOiv ye kafx^dvovaL 
rrju o€fJLVOTr}Ta Kara rod airdpov, to TtdvTa Trepiexoy, kcll to ttclv 
ev kavT<2 eyov, T ° ^X €LV riV ^ L oixoionqra rw f/ OAa)' ea-ri yap 
to aTT€LpovT7] siov pteyidovs Tf Acio't^to? #A?7, /cat to hvvdfji€L okov 
ivreke^ia be ov. ib. ''It results that the contrary to what 
they say is the aircipov, and it is not that which is never 
transcended by any other magnitude, but that which is 
always transcended ; that which is not transcended being 
the Perfect or Whole ; and that is Perfect which has 
reached the Limit. And the majesty ascribed to the inde- 
terminate (unterminated), " the all comprehending," " the 
all containing," is due to its proximity to the Perfect; for 
the indeterminate is the material of Perfect magnitude, or 
that which approaches, without ever reaching, Totality." 

The last sentiments are very Platonic, and when we con- 
sider that in the Timaeus the material universe is circum- 
scribed and finite, Plato entertaining the grand concep- 
tion, with which we are now hardly so familiar, that all 
that is forms a single perfect whole, [tva okov on juaAiora 
(&OV Tikeov e/c Tekecnv t&v piep&v elr]...ev okov okcov e£ airav- 
t<s)v Tekeov avrov ireKT-^vaTo^ we are justified in assuming 
that they coincide with Plato's views, and that the infinity, 
or quantity without end, of the material element is no 
essential part of his philosophy. Indeed, Aristotle himself 
informs us, that it did not reappear in the details of his 
doctrine: 'E^ei koX Ukdrcov bta tovto direLpa hvo e^oliqaev otl 

KCLL tTTt T7]V av£r\0~lV b0K€L V7Tep(3dkkeLV TTCLVTOS 0)pLO~pLeVOV [JL€y4- 
0OVS KCU CIS aTT€LpOV Uvai KOL €7TL TTjV KaQatptCTLV' 1TOL7]aaS fJiivTOL 

hvo ov xPV TaL - Phys. Ausc. 3.7. " Plato assumed a double 
Infinity, because the elements seem to overpass all finite 
quantity, and to bo infinite both in the line of augmenta- 



APPENDIX B. 



157 



tion and in that of diminution. But after asserting its 
existence, we do not find him making any use of it as a 
principle." 

§ 4. We come to the same conclusion if we examine the b. Finite 
other terms, to paWov and to rjrTov, which Plato proposes ^nten^ 
as equivalent to airetpov. Here again unfortunately wesion : or 
cannot quote from Plato himself, but must have recourse ^tiag^n* 
to Aristotle. He uses the words in his Ethical treatise variable 
(Eth. Wig. 10. 2.), referring to the doctrine of the Philebus ; 
and he uses them again in the treatise on the Categories 
in reference to the same question that he discussed in the 
Ethics. In the Categories the words simply imply Gra- 
dation or Intensive quantity. " Substance," he says, 
H does not admit of a gradation : (So/ce? be rj ovata einbi- 
yevQai to [jlciWov Kcti to ^ttov) One man is not more or less 
a man either compared with himself at different times or 
with a different individual. Quantity does not admit of 
gradation : three is as much three as five is five ; one 
minute is just as much time as another minute ; one cubit 
length is just as much space as another cubit length. 
Some Relations admit of no gradation ; equality and 
duplicity for instance ; others do, as similarity and in- 
equality. Some Qualities admit no gradation ; figure, 
for instance. One circle is just as much a circle as an- 
other ; and one triangle just as much a triangle as an- 
other. The majority of Qualities admit . of gradation : 
white, hot, cold, &c. have different degrees of compari- 
son. Whether abstract states, intellectual, moral, or cor- 
poreal, e. g. science, virtue, health, admit of degrees, is 
controverted : it is certain that the concrete qualities do ; 
one man is more scientific, more virtuous, more healthy 
than another. Actions and passions, e. g. to heat, to cool, 
to please, to pain, admit of gradations." The question 
about the abstract states is in the Ethics answered in the 
affirmative, at least with respect to one of them, health. 
It is evident from the whole of this discussion that by 
things which admit of the More and the Less are denoted 
those that vary in degree or possess what is sometimes 
called quantity of intension. Intension, like extension, 
does not imply Infinity, except so far as even finite quan- 



158 



APPENDIX B. 



tity involves infinite divisibility. But in respect of the 
Multiplicity of gradations thus arising, whatever has in- 
tension or extension may be called indefinite or indetermin- 
ate. In this view the hneipov of Plato amounts to the 
avveyes btaiptTov of the Nicomachean Ethics. 'Ev iravrl 
brj owe^i Kol 8taiperw eart Xafizlv to /xez' nktiov to 8' <z\<ittov 
to 8' Icrov' to 8' Xcrov fxiaov tl vTT€p{3okr}s Kal eAAeityecos. Eth. 
Nic. i. 6. " Whatever is continuous or divisible presents 
a greater, a less, and an equal, the equal being a mean 
between excess and defect." Compare : To ft airtipov e/x- 

(pdLV€Tai TTp&TOV lv T(3 0-VVZ.yjii' blO KOI TOLS 6pi£o\x£vOi<$ TO OVV- 

€^€S avjj.(3a(i>€i 7Tpocr\prjcr0aL Trokkaias tm \oyo> rw tov direipov, 
&)? to eh aireipov btaipeTov owe^es op. Phys. Ausc. 3. 1. 
" Infinity appears first in the continuous. Hence the 
definitions of continuity are made to contain Infinity, 
continuity being defined by infinite divisibility." 
(c)Theele- §5. Assuming, then, that to aueipov means only the 
garded^s val ^ a ^ e or Indeterminate, we still have to inquire in what 
suscepti- point of view the More and Less involve Evil or Imper- 
inherently*^ 60 ^ 011 ^ as they do in the Pythagorean and Platonic sys- 
possessed, terns : (ert 8e tt)v tov ev kol tov koikcHs ahCav rots o-roi^eioi? 
or quanti- cLTjebodKtv €KaT€pois eKCLTipav. Met. l.*6.) Plato himself will 
tativeLaw - furnish the answer to this. Perfection always consists in 
a mean (to ^hpiov) : the mean is a single determinate 
quantity : whatever therefore has a plurality of gradations, 
may happen in one of them to present the normal quantity, 
but in all the rest will be excessive or defective. It can 
only enter into the good and beautiful as a material which 
requires to have its law imposed from without. It cannot 
itself be an absolute good, or supply a law for action. In 
the Politicus we are told that the More and Less are all- 
important in philosophy and art, when the standard to 
which they are referred is the golden mean. Alttcls apa 

TCLVTCLS OVCTiaS KOL KpCcreiS TOV {JL€yd\oV KCU TOV CFfXlKpOV 0€T€OV. 

ttjv pkv irpos ak\r]\a tt)u ft av irpbs to \xiTpiov...T}yr)Tiov apa 
6[ao£g)S ras Ttyvas irao-as elvai kol juei£bV tl a/xa Kal eXaTTOv 
[JL€TpdadaL 1X7] irpbs a\Xr}\a \xovov aXka Kal 7rpo? ttju tov fxeTpiov 
yiv€(Tiv...brjkov otl btaLpoijJiev av ti]V [xeTprjTLKTiv TavTrj bC\a 
t4[jlvovt6s, €i> [ikv TiQivTts avTrj<s fjiopiov avixiracras Ttyvas otto- 
crai tov apiOixbv kol }ir]Kr] Kal (3ddr] Kal 7r\arr/ koi TraxvTrjTas 



\ 



APPENDIX B. 



159 



TTpOS TOVVaVTlOV (JLtTpOVCTl, TO 06 €T€pOV OTTOCTCLL TTpOS TO fAZTplOV 
Kal TO Ttpk-noV KCU TOP KOLlpOV KCU TO hioV KCU TTCLvff OTTOaa €19 TO 
(JL€(TOV CL7T(j}KL(T0T) T&V ia^aTOiV . . . fJL€Tp^(T€(JOS yap 0?j TLVCl TpOTTOV 

navO 1 oiToa-a tvTtyva juereiA^e. p. 306. " There are two 
kinds of More and Less, and two modes of appreciating 
them ; one when we compare any greater with any lesser 
quantity, the other when we compare any quantity with 
Due Measure... We must consider that the existence of 
Art depends on the reality of a More and Less, referred 
not to each other, but to an absolute Right quantity. We 
must accordingly divide Mensuration into two branches, 
one embracing the sciences that refer the More or Less in 
number, length, breadth, depth, and thickness, to one an- 
other ; the other those that refer them to Due Measure, 
the Seemly, the Proportionate, the Right, and whatever 
dwells in the Mean remote from extremes ; for a kind of 
Mensuration is the essence of Art." 

If we wave the question whether infinite quantities exist, 
and substitute for infinity excess over a certain mean, we 
may state the theory of Unity and Plurality in the terms 
of Aristotle : /cat eot/ce Trakala zlvai Kal avTij rj boga otl to 
€V Km VTT€po)(r] koI lAAeiv/as apyol t&v ovtow curt. Phys. 
Aus. 1 . 6. 

In the Philebus, besides the antithesis of Greater and 
Less, we are presented with a qualitative antithesis of 
positive and negative extremes, {OepjioTepov, xj/vxpoTepov, 
£ripoT€pov, vypoTtpov.) While these are in isolation they 
are but material elements, and belong to the first stage of 
Being. They must be gathered together in a certain 
proportion and measure before they can become the 
seat of the higher manifestations of nature and life. 
" AiravTa §€trat rr)s kvavTias pojirjs tva Tvyyavr) tov \ie- 
Tpiov /cat jjiiaov' tt}v yap ovaiav tovto koX tov \6yoi>, 

t&v 8' ciKpcav €KaT€pov ovk l)(€t xoopts. De Part. An. 2, 7. 
"Every force needs to be balanced by" its opposite, in 
order to attain to the Moderate and the Mean ; for these 
have the Form (Life) and Spirit, which do not dwell in the 
isolated extremes." Kal irp&Tov fxkv ovto) (ets akXrjka) tcl 
aTOL\€La pL€Ta(3a\\€t, e/e be tovtquv adpKes Kal dora Kal Ta tol- 
avra. tov ix£v 6epp.ov yiyvo\xevov \\rvyjpov tov be xj/vxpov depp.ov, 



160 



APPENDIX B. 



orav irpbs to jjLtaov eA^7/...6/xoico9 8e kol vypbv kcll £rjpbv Kal ra 
tolclvtcl Kara pLeaoTr/Ta TioLOvat aapKa kol data Kal TaWa tcl 
Totavra. De Gen. et Cor. 2. 7. " Nature's first process is 
to subdue the elementary extremes by this partial trans- 
formation ; the formation of flesh and bone, and other 
living tissues follows as soon as hot and cold have been 
tempered and reduced to a mean.... Similarly, liquid and 
solid, and all other opposite conditions, must be reduced 
to a mean before they can compose the nobler realms of 
nature." Thus in the relations of Limit and Infinity, or 
Unity and Plurality, we have two antitheses : one between 
Unity and Plurality, and a second between the elements of 
the Plurality ; whether we regard the quantitative anti- 
thesis of Excess and Defect, or the qualitative antithesis 
of the positive and negative extremes. Tpicov brj biaOio-evv 
ovaSiV, bvo fxev kclki&v, Trjs \x\v ko.0' vuepjBoXrjv rrjs be kclt 
eAAeu/uu, (Mas be apen}? rijs p,e(r6rr]Tos, 7racrai navais avriKeivrai 
■not)?, at [xkv yap aKpai Kal rf\ juecr/7 koX aKArjXais kvavrlai elcriv, 
fj be jueor/ rats aKpais. Eth. Nic. 2, 8. 
Examples § 6. In the Philebus the Limit is always quantitative, 
as ^ asure Quality, including all the elementary forces, is the sub- 
quantita- stratum that has to receive the quantitative determination. 
iiTmusTbe J us ^ however, as quality underlies quantity, we can con- 
diS,ti h d ce * ve a substratum underlying quality. This Plato in the 
from Mea- Timseus calls the Vehicle, or Receptacle, (to beKTiKov,) and 
unit of ^ Aristotle m ms writings the primary Matter, (np&Tr} vkr).) 
mensura- Quality is just as much a limitation or determination of 
which it ^ ne f° rm ^ ess Matter, as specific quantity is of quality ; and 
is related accordingly Aristotle gives it the same name (ei8o?) that 
nal cause ne applies to the quantitative law or dominant Form, 
to the Ma- The Philebus, however, does not carry the analysis of 
Being so far. It regards quality as the ultimate matter, 
the substratum to be moulded and measured out in due 
proportions by the quantitative limit. As existing in 
indeterminate quantity, i. e. as measurable but not yet 
measured, it is called Infinity : a name open to misconcep- 
tion, for, when subjected to mensuration, its possible max- 
imum is found to be finite. The quantitative Limit is its 
Measure. 

The following illustrations of the conception of Measure 



APPENDIX B. 



161 



in some of its aspects are taken from Whewell's Astro- 
nomy and General Physics. 

The solar system might have been so adjusted, that 
the year should have been longer or shorter than it ac- 
tually is. The earth might revolve round the sun at a 
distance greater or less than that which it actually has : 
the size or density of the central mass, the sun, might 
be increased or diminished in any proportion : and thus 
the time of the earth's revolution might have been in- 
creased or diminished in any degree. By any such change 
the working of the botanical world would be thrown into 
utter disorder. Most of our fruit trees, for example, re- 
quire the year to be of its present length. If the summer 
and the autumn were much shorter, the fruit would not 
ripen : if these seasons were much longer, the tree would 
put forth a fresh suit of blossoms to be cut down by the 
winter. Our forest trees need all the seasons of the present 
year for their perfection ; the spring, summer, and autumn 
for the development of their leaves, and formation of their 
proper juice, and of wood from this, and the winter for 
hardening and solidifying the substance thus formed. The 
processes of the rising of the sap, of the formation of 
proper juices, of the unfolding of leaves, the opening of 
flowers, the fecundation of the fruit, the ripening of the 
seed, its proper deposition in order for the reproduction of 
a new plant ; all these operations require a certain portion 
of time, and could not be compressed into a space less 
than a year, or at least could not be abbreviated in any 
very great degree. 

Again : the force of gravity depends upon the mass of 
the earth, and is not determined by any cosmical necessity 
of which we are aware. If the intensity of gravity were to 
be much increased or much diminished, if every object 
were to become twice as heavy or only half as heavy as it 
now is, all the forces both of voluntary and involuntary 
motion, which produce the present orderly and suitable 
results by being properly proportioned to the resistance 
which they experience, would be thrown off their balance, 
and produce motions too quick or too slow, wrong posi- 

y 



162 



APPENDIX B. 



tions, jerks and stops, instead of steady well-conducted 
movements. The force in plants which projjels the sap, is 
part of the economy of the vegetable world, and it is clear 
that the due operation of this force depends upon its being 
rightly proportioned to the force of gravity. The weight 
of the fluid must be counterbalanced, and an excess of 
force must exist to produce the motion upwards. In the 
common course of vegetable life, the rate of ascent is regu- 
lated on the one hand by the upward pressure of the vege- 
table power, and on the other by the amount of the gravity 
of the fluid, along with the other resistances which are to 
be overcome. If, therefore, we suppose gravity to increase, 
the rapidity of the vegetable circulation will diminish, and 
the rate at which this function proceeds, will not corre- 
spond either to the course of the seasons, or to the other 
physiological processes with which this has to cooperate. 
W e might conceive such an increase of gravity as would 
stop the vital movements of the plant in a short time. 
In like manner a diminution of the gravity of the vege- 
table juices would accelerate the rising of the sap, and 
would probably hurry and overload the leaves and other 
organs, so as to interfere with their due operation. There 
is no apparent connexion between the quantity of matter 
of the earth, and the force of imbibition of the roots of the 
vine, or the force of propulsion of the vessels of its branches. 
Yet these things have such a proportion as the well-being 
of the vine requires. 

These are rather instances of symmetry than of Measure. 
The latter word seems more properly used when the related 
terms are direct contraries in a single organisation. In 
all the nobler forms of existence we find antagonistic 
forces coexisting in harmony. Simplicity of composition, 
the preponderance of single principles, mark the lower 
forms of nature and society. The ascending scale of excel- 
lence is an ascending scale of complication, the coordina- 
tion of more and more numerous rival tendencies. The 
due bounds and limits which are set to the predominance 
of each force, which restrain it from destroying the rest 
by which it is checked and counterbalanced, and so far 



APPENDIX B. 



163 



becoming boundless and infinite, these limits to which the 
beauty, richness, and grandeur of the Whole are due, are 
in Plato's language its Measure. 

It is necessary to distinguish this from a different mean- 
ing of the same word. 

Measure is defined by Aristotle as the unit of measure- 
ment ; as a moment may be made the unit of time, a span 
the unit of length, a pound the unit of weight : and, gene- 
ralizing this conception, he says, Measure is the unit of 
cognition, i. e. any elementary premiss or atom of thought. 
MdAiora be to evl elvai to \ieTpov eanv elvaL irp&Tov eK&aTov 

yeVOVS KCLL KVpLQdTCLTCL T0V U0(T0V . .eVTevdeV be KCLL €V TOLS dAAotS 

Aeycrai pieTpov (p upooTCi) eKacrTov yLyvcaaKeTac.ev Tiaac brj 

TOVTOLS jX€TpOV KCLL aprf] €V TL KOU abLCLLpeTOV . . .TOVTO be TO 
CLTtXoVV Tj 7(0 7T0t<t> 7] T(5 770(7(5 ... OVTO) hi] TT&VTCOV (JLtTpOV TO €V 

oti ypci)pi(ojjL6V &v IgtIv tj ovcria biaLpovmes r) /cara to irocrbv 
7) Kara to elbus. Met. 10. p. 1 053. c< To be One is properly 
to be the ultimate Measure of any genus, and principally 
of quantity... secondarily to be the ultimate instrument of 
cognition in other categories... In every instance the Mea- 
sure and origin of knowledge is something One and indi- 
visible... that is to say, simple in quantity or quality... The 
universal Measure, then, is Unity, because we know things 
by dividing their substances into their Units of quantity 
and quality." It varies, he observes, with the object to 
be measured : in solid dimension it is a solid dimension, in 
musical sounds a quartertone, in articulate sounds a letter^ 
in velocity a standard velocity. Measure or Unity in this 
sense is an ingredient or element of the Whole to be mea- 
sured, and therefore falls under the conception of material 
cause. Accordingly Aristotle seems to identify it with the 
elementary extremes of Plato's Infinite, or rather, as he 
attributes a priority to position over privation, with the 
positive factor alone. 'AAAa p.r)v iv ye xp^ixau-iv ian to ev 
)(pwjma, olov to XevKov, el rd aAAa Ik tovtov kcu tov jxekavos 
(paCveTai yLyvop.eva, to be [xe\av arep-qa-LS \evKOV...coaT el rd 
ovtcl rjv xpco/xara, rjv av apidpios tls ra ovTa, dAAa tlvmv ; brjKov 

bj] OTL Xp&pLClTtoV' KCU TO €V rjv CLV TL €V, oloV TO XeVKOV... 

6pL0L(i)s be kcu eirl'T&v (pOoyy&v crTOLyjeioiV av rjv rd ovtcl dpifyios 
kol to ev crTOLy&ov (p&vijev. ib. p. 1054. "In colours the 



164 



APPENDIX B. 



Unit is a colour, namely white, assuming that white and 
black are the elementary colours, and that black is the 
privation of white. So that if Being was colour, it would 
be a Number of something, namely of colours, and the 
Unit would be something specific, namely white. So if 
Being were articulate sound, it would be a Number of 
letters, and Unity a vowel." In the same manner, speak- 
ing of the theory that the cognizant subject must be of the 
same substance as the objects of cognition, he says it need 
only be composed of the positive ayo-Tot^ia, without the 
privative. Tovto be \e\rj6e tovs ovrws vireiXr] $oVa?, etirep beX 
tt}v yfrvxw *k t&v oToiyelw iroielv, ovOev belv e£ airavTooy 
ikolvop yap QaTepov fj.epos rrjs evavTLcoo-ecos eavTo re KpiveLV kcll 
to avTiK€i[jb€Vov. koI yap rep evOel Kal avrb Kal to Kapurvkov 
yLV&o~Kop\ev' KpiTi]^ yap ap:<poLV 6 Kavcov to be Ka\xuv\ov ov& 
kavTov ovre tov ev6eos. J)e An. i. 5. "They overlook the 
fact that, if the soul is to be composed of the elements of 
Being, it need not be of all, as the positive series reveals 
both itself and the negative. Straight, for instance, is a 
criterion or measure of its negative, as well as of itself, as 
both are equally ascertained by the ruler, though the 
crooked indicates neither itself nor its opposite." (Straight 
and crooked are here given as the elementary antithesis in 
the category of figure : conf. el be tl o-yj]p.ari 7) KetoTrjTi Kal 
TpayyT7]Ti biacpepei, isavTa evOet Kal KaixirvXi*) . Met. 8. 2. 
" Differences of figure or smoothness and roughness are all 
reducible to the antithesis of straight and crooked.") 
Even in Plato we find Unity used in this sense of Material 
ingredient or element, instead of totality of Form. For it 
seems to be such elementary Unities, not the systematic 
or organic Unity, that we are directed to search for in the 
commencement of the Philebus. So, too, some of the 
expressions in Aristotle's own Logic seem only to contem- 
plate deduction from the Material cause. Xpr? be, oiav 
oKov tl TrpaypLaTevrjTaL tij, bieXeiv to yevos eh tcl aTOpia t<3 
elbet tcl 7rpo)Ta...p,eTa be tovto tcl ibia 7rd6r] 6ecopeiv...TOis yap 
avvTtQe\ievoLS en tS>v aTopLoov to, (rv^aivovTa Ik tG>v 6pLo~p.G)V 
carat brjXa, Sta to apyr\v elvaL iravTuv . . .to airXovv, Kal tols 
clitXols tcl <TvpL(3a(vovTa virdpy^eLV Ka(f avTa piovoLS, tols b' 
o.kXoLs Kar eKeiva. An. Post. 2. 12. "In scientific investi- 



APPENDIX B. 



165 



gation we should divide the subject matter into its ultimate 
elementary species, and then trace their properties. And 
the laws of the Wholes composed of these atoms will be 
thus ascertained, because they originate in the simple ele- 
ments, which are the primary subjects of the laws, whereas 
the compound Wholes are so only secondarily." There is 
no mention here of the Whole, as a Whole, having any 
attributes. It is true, that, as contrasted with the ulti- 
mate matter, these elementary qualities must be considered 
as belonging to the Form ; still they will only be portions 
or ingredients of the Form, and, therefore, stand in the 
relation of materials to the total Form. It is obvious that 
Measure in this sense is almost the antithesis of the Mea- 
sure we hear of in the Philebus, and that the two senses 
are not to be confounded. The method of reasoning from 
the elementary Measure, incapable of ever arriving at the 
most organic and dominant laws, seems to be what Hegel 
intends to designate, when he speaks of the method of 
Understanding as opposed to the Method of Reason. 

If, however, we examine Aristotle's definition either of 
Measure (co yap 7Tpu>no yv&pi&iizv tovto -np&Tov pJrpov €K&- 
(ttov yevovs. Met. 4. 6.) or of Unity, (apxn ovv tov yvupicrrov 
irtpl tKacTTov yzvos to €v. ib.) we find they justify the Pla- 
tonic acceptation of Measure, and that there is no reason 
for confining it to signify the Material cause. He himself 
recognises Form (etSos) and Totality as a species of Unity, 
namely, a systematic or organic Unity (<as ovcrrjs rfjs 
6koTT]Tos kvorrjTos Twos. ib. 26), and it is a leading idea of 
his Philosophy, that the Formal and Final cause is more 
truly the basis of cognition than the Material (fj yap Kara 
Trjv fjLopcprjv <fivo-Ls KvpL(t)Ttpa Ti]s vkiKrjs <pva€(i)s. De Part. An. 
i. 1.) The plan of the Whole furnishes the scale of the 
Parts in every work of nature or art : the End or ideal to 
be realized impresses a quantitative as well as qualitative 
law on the elements or means of its realization, and as de- 
termining their quantities and proportions may be said to 
be their Measure. And although the subjective or per- 
ceptive Measure of the objective antitheses, it was inti- 
mated above, might consist of the positive extreme or ele- 
mentary Unity, yet. beauty and excellence involve a syste- 



166 APPENDIX B. 

matic Unity, positive, indeed, in character as opposed to 
its own negation, but combining both the elementary 
opposites, the negative as well as the positive. Accord- 
ingly Aristotle makes the sentient Measure of the ordered 
world itself a Mean or systematic Unity. 'ils rrjs aiaOri- 
o-ews olov lAeaorrjTos tlvos ovar^s ti}? kv rots al<rdr)TiKoi<$ Ivav- 
TL(jjaeo)S' kclI bia tovto Kpivei tcl ala-Or/Ta^ to yap \xkaov kpltlkoV 
yiyverai yap irpbs tKartpov amolv Odrepov tq)i> aKpdiV. De An. 
2. II. 

While, however, illustrating the Platonic Measure by 
the conception of End, we must bear in mind that, 
whereas the Whole is immanent in its Parts, and the End 
is realized in the completed circle of means, Plato does not 
stop here ; his ultimate Measure is transcendent, and 
placed beyond the sphere of the Measurable world. 

From Aristotle's criticisms we may gather that the 
three kinds of Unity or Measure, elementary Unity (otoi- 
Xetoz;), systematic Unity (to ixiaov, to ohov), transcendent 
Unity (to ai/Aov), were not always sufficiently distinguished 
in the Platonic theory of the One and the Infinite. 



APPENDIX C. 



Memory and Reminiscence. 

§ ] . The theory of Memory and Reminiscence is more 
fully developed in Aristotle than in Plato. In every act 
of Memory an image presents itself to the consciousness. 
What distinguishes Memory from mere Fancy or Imagina- 
tion is the accompanying belief of the previous existence 
of a corresponding perception ; the recognition of the 
image as representing the object of former attention. 
''Eurt pkv ovv 7] \xvq\xr\ ovre ataOrjaLS ovre viroKrjxI/Ls aXka rov- 
T(ov tlpos 1) e£is r) 1:6.60s orav yivryrai yjyovos . . .ael yap otcw 
ivepyfj TTj pvrjprj otl eT5e tovto tj i]kovo~€V 77 €fia0€, irpoaaLcrda- 
verm otl -nportpov, to be irpoTepov kcll vaTepov ev xpovu karri... 

OTCLV OVV CLfJLa 7] T€ TOV TTpaypLCLTOS yivYjTOLl KLVT/CLS KCU f} TOV 

Xpovov, rore tj) p,vr\p*r\ evepyel. ib. " Memory is not the 
original sensation or intellection, but the retention or 
excitation of either after a lapse of time... In every act 
of remembering that we saw, heard, or learnt a thing, 
there is a concomitant sensation of priority. Now pri- 
ority and posteriority are relations of time... There must 
therefore be a joint impression of the object and of time 
in an act of Memory." Ti p^ev ovv eari \wr\p.t) kol to p.vrj- 
[xoveveLV eXpryraL, otl cfravTaapaTos, a>s e'Uovos ov (fyavrao-pa, 

€%LS, KCLL TLVOS pLOpLOV T&V €V .fjfJLLV, OTL TOV TTpddTOV aUT0r)TLKOV 

kol w \povov alcrOavopitOa. Arist. De MemorisL " We have 
intimated that Memory and Remembrance are the retention 
of an image as the copy of an original sensation of which 
it is the vestige, and that it is seated in the Primary Sense 
or the faculty whereby we have a sensation of Time." 
What is here called the Primary Sense is said to be the 
same as the Common Sense and the Imagination. All 
thought is the joint work of Intellect and Imagination, 
the latter supplying definite dimension, shape, and locality 



168 



APPENDIX C. 



to all our conceptions. These Imaginative or Sensuous 
elements are the direct object of Memory, and they all 
belong to the same faculty as the Temporal sensation. 
Noetz> ovk iaTiv avev (PavracrfjLaTos. avpfiaiveL yap to avro 
trades ev rep roelv, oirep Kal ev tw bLaypd(peLV €K€L T€ yap ov- 
bev Ttpoaxp&iitvoi rw to uoabv (bpLajievov elvai tov rpiyu>vov 
o/xco? ypd(po;jev cbpLcrjievov Kara to ttoctov, koX 6 voutv locravTcos 

KCLV fJLT) Vofj TTOaOV, TL0€Tai TTpb 6p,\XaTbiV TTOCTOV, 1>0€L §€ OV\ Tj 

7Toaov...bia Twa p.ev ovv ah Lav ovk evbe^eTaL voeiv ovbev avev 
tov avveyovs ovb' avev \p6vov tcl p.r) ev xpovto ovra, aXKos 
koyos' pteyeOos b~* dvayKaiov yv(t>pi(eLv Kal klv^ctlv, oj koI XP°~ 
vov, Kal to (fiavTao-pta Trjs kolvt\<$ alcrO/jcrecos udOos €(ttlv' ooare 
(pavepbv otl t<3 up^rco alaQyjTLKu tovt&v r) yi'&aLS eaTC r) be 
\xvr\\Lr\ Kal r) t&v voy]T(hv ovk avev (pavracrpiaTos e cttl' ware tov 

VOOVplivOV KaTCL aVjjfiefiljKOS O.V €L7], Ka9' aVTO 8f TOV TiO&TOV 

alaOrjTLKOv . . .tlvos fxev ovv to)v Trj<$ \jfvxrjs ZcttIv r) pLvipp.^, (pavi- 
pov, otl ovirep koI rj (pavTaaria, Kara o-vp,fiefirjKOS be oaa pvrj avev 
xpavracrias. ib. u There is no Intellection without Ima- 
gination, for the internal process of thought resembles 
geometrical demonstration by diagrams. For though we 
ground nothing on the definite dimension of a triangle, 
yet our diagram gives it a definite dimension ; so in 
thought when the object of conception has no dimension, 
the Imagination gives it one which the Reason disregards. 
Why it is that nothing can be thought out of Space and 
Time, even though it may have no relation to them, we 
have not now to inquire. Magnitude and Change, how- 
ever, are objects of the same faculty as Time, namely the 
Common or the Primary Sense. As the remembrance of 
objects of reason is always attended with images, the 
direct object of Memory is not the intellectual element, 
but the Images of the Primary Sense... Memory then is 
the same faculty as Imagination, and its direct objects are 
images, its indirect the concomitants of the images/ 1 

§ 2. Aristotle rejects the definition of Reminiscence 
given in the Philebus, /uz^/xtjs ava\r)\jns, but his own 
hardly differs. "OTav dva\ap.fidvij rjv irpoTepov elyev ein- 
o-Trjp,rjV r) alcrOrjaLV r) ov iroTe ti]V e%Li> eKeyopcev psv\}pjrjv. . .evov- 
o~r]s ttXzlovos apyjjs r) e£ rjs jxavdavovaiv, tovto eon to avapL- 
tivrj(TK€o-6aL. to be p,vrj\joveveLV avpifioXvet -Kal p.vi]jj.rj aKoKovOel. 



APPENDIX C. 



169 



ib. 2. " The recovery of previously possessed knowledge, or 
sensation, or whatever it is of which Memory was said to be 
retentive, when the mind has more materials than it had 
at the period of original acquisition, is Reminiscence, and 
Memory and Remembrance are the result." Reminiscence 
depends on the association of ideas or the law that regu- 
lates the train or succession of thoughts and fancies in the 
mind. ^v/jL^atvovaL 8' at ava\wr\<Jti<$ iirel iri^vKev rj klvt]o-ls rjbe 
yivecrOai juera rrjvhe ...orav ovv ava\ki\kvr\cTK&\ktQa KivovfAtOa 
tS>v irporepoov tlvcl Kivrj<T€(t)V eW av Kivr\6G)\xev /xe0' rjv €K€Lvr] 
e'icofle, bib kcll to icpe^rjs OrjpevofJLtv vorjvaPTts airo rod vvv rj 
akkov twos, kcu aft 6[jlolov ?} kvavriov r\ rov avveyyvs. ib. 
" Reminiscence is produced by the natural sequence of 
mental impressions... In reminiscence we pass through a 
series of impressions till we come to the one which is 
usually followed by the image to be recollected, (for which 
purpose we try to link on our recollections without a gap 
from the present moment or any other starting point) the 
causes of transition being Resemblance, Contrast, and 
Vicinity." 



APPENDIX D. 



Iraagina- § *• The relations of koyos, btdvoia, bo£a, and <pavTaa[a f 

trasted 11 ^ erms which we find in juxtaposition in the Philebus, are 

with Opin- touched upon by Plato in the Sophista. 

So^Msta 6 Aoyos, Speech, is a Proposition, that is, a spoken Opin- 

and Ke- ion, or a combination of Propositions forming a syllogism 

Each°is a or a chain of syllogisms. Ovkovv e£ ovopiaTayv [xkv \xovu>v 

kind of crweYCos keyopiivcav ovk eort ttot€ koyos, ov& av prjfjLaTO)v y<*>P*s 
Judgment. , , „ v , , , 

OVO\XaT(HV A6)(O€VT(t)P...0V0€lXLaV yap OVT€ OVTOiS OVT €K€LV(i>S 

TTpa^tu ovb 9 anpa^iav ovb" 1 ovaCav ovtos ovbt /xr) ovtos brjkoi ra 
<f)ti>vr)6£vTai Trplv dv tls rots ovopLacn tcl prjfxaTa Kepaor). rore 6' 
rjpjJLoa-e re Kal koyos eyeVero evdvs f] irptoTr] avparkoKi], or-^ebw 
t&v koycav 6 np&Tos kclI apuKpoTaTos — 770)s dp (SSe Aeyets ; — 
oiav elirr} tls, avdpa-nos piavdavtL, koyov elvai (f)j)s tovtov ikd- 
\l(tt6v re Kal irp&rov ; — eya>ye. — brjkoi yap 778*7 ttov tot€ irepl 
r&v ovtcov 7) yiyvo\xkv®v 77 yeyovoTav 77 fJLtkkovTvv, Kal ovk 
dvo^a^i [jlovov, akkd tl irepaivei, avpLTrkiKow ra pr]p.ara toi$ 
ovofiao-i. bib kiyziv re avrbv Kal ov fiovov 6vopLa(€iv dnopLev, 
Kal br) Kal r<3 nkiyiiaTi tovtu> to ovop.a e$0ey£a/xe#a koyov. 
p. 262, a. " Nouns alone spoken in succession form no 
Speech, nor verbs without nouns. No act or inaction or 
existence of any reality or unreality is indicated by the 
words in either case ; nor till we combine nouns and 
verbs ; then they fit ; and their primary combination at 
once forms a Speech — what we may call a primary or ele- 
mentary Speech. — Give me an instance. — If anybody says, 
A man is learning, do you not call this a primary and ele- 
mentary Speech 2 — Yes. — For he then indicates that some- 
thing exists, or is doing, or was done, or will be ; and 
besides naming, he operates on what he names, as soon as 



APPENDIX D. 



171 



he combines verbs and nouns ; and we speak of him as 
saying and not as merely naming ; and call such combina- 
tion a Speech." A Proposition or elementary Speech is 
related to Opinion (boga) as a complex of Propositions is to 
Reflexion or Reasoning (buavoia). 

Ovkovv bidvoia ]ikv kcu koyos tclvtov ttXtjv 6 jxev euros rrjs 
\J/vXr}s irpbs avrrjv bidkoyos dvev (jyoovrjs yiyvofxevos tovt' avrb 
ri(JLLV €TTO)vo[jLao-6r) bidvoia. to hi y' dri eKeCvrjs pevpLa bta rov 
(TTOfiaTos ibv juera, (})06yyov KefcA^rat koyos. — dkyOr}. — kcu /jlt]V 
iv koyots avrb l<j\xev ov. — to itolov ; — <pd(nv re kcu airoifiaaiv. 
— lo-jjiev. — orav ovv tovto iv ^fvxv Kara bidvoiav eyyCyvrjTai 
fiera criyTjs, Trkrjv bogrjs e'xeis on TTpoaeLirris avro ; — kol tt&s ; — 
rl OTav jjLi) KO.& avTTjv d\ka bi aio-OrjO-eoos irapfj tiv\ to tolov- 
tov av ttdOos, dp olov re opO&s direlv erepov n itkrjv §av- 
Tao-Lav ; — ovbev. — ovkovv eVeiTrep koyos dkr)6rjs rjv km xjrevbrjs, 
tovtq)v b" 1 €<j)dvr] biAvoia fxev avTr\s irpbs kavTi]v \jfvxrjs bidkoyos, 
boga be biavoias d^orekevT-qcris, <pa(v€TCU be b keyo^xev viinyu^is 
ala6i](reois kcu bo£rjs, dvdyKr] brj kcu tovtu>v ra> Aoyto o~vyyevG>v 
ovtcov \j/evbri re ovt&v evia koX eviore eivcu. p. 363. e. " Re- 
flexion and Speech are the same ; except that the mere 
internal dialogue of the soul with herself without voice is 
called Reflexion. — True. — And the sound that proceeds 
from her in a stream through the lips is called Speech. — 
True. — And these, too, are involved in Speech. — What? 
Affirmation and negation. — They are. — When they are 
internal and the result of silent Reflexion, what would you 
call them but Opinion \— Nothing else. — And when they 
are not produced by the soul alone but by Sensation, what 
else can we call them but Imagination ? — Nothing. — Well, 
as we have agreed that Speech is susceptible of truth and 
falsehood, and that Reflexion is the soul's interchange of 
Speech with herself, Opinion the conclusion of Reflexion, 
and what we denominate Imagination a synthesis of Sen- 
sation and Opinion, it follows that all of these, being kin- 
dred to Speech, are susceptible of falsehood." 

The existence of Imagination as a separate critical faculty 
distinct from Intellect is insisted upon in the Republic. *Ap' 
ovv ov to [AtTpeiv kcu to dpiOjieLV kol laTavai fiorjOeiai yo.pUa-TCLTou 
Trpbs avrcL {(pavr/crav, wore jirj dpyeiv kv rjfuv to (ficuvo'pLevov 
\xeiCpv rj ekarrov rj irkeov rj (SapvTepov dkka to koyurdpievov kcu 



172 



APPENDIX D. 



fj.€7prj(Tav f] Kai aT? t aav ; — ttws yap ov ; — ak\a jxqv tovto ye 
tov XoyurTiKov av elrj rov Iv "ij/vxfl tpyov. — rovrov yap ovv. — 
tovt(i) be TToAAaKis, (JLtrprjaravTi Kal <ry)p.aivovTi ju,ei(/o arra elvac 
r) eXctTTG) erepa kripwv rj icra. ravavria (fiaCveraL a\xa irepl ravra, 
— vaL — ovkovv €(f}api€v no avr<$ a/xa irepl ravra kvavrla hoga- 
(etv ahvvarov etvai ; — Kal dp#<S? ye ecfyafxev. — to Trapa ra fiirpa 
apa ho£a£ov ti]$ \jtv)(r}s rw Kara ra \xlrpa ovk av etr] ravrov. — 
ov yap ovv ; p. 602. " Are not measuring and counting 
and weighing used as excellent protections against these 
sensuous illusions, whereby we are not guided by sensuous 
appearances of size, or number, or weight, but by a faculty 
that counts, measures, or weighs ? — They are.— And it is 
Intellect that performs this function. — It is. — Sometimes 
when this has measured an object and pronounced it 
greater, less, or equal to another, it is contradicted by a 
simultaneous appearance about the same object. — It is. — 
Did we not say that to the same faculty contradictory 
judgments at the same time on the same object were im- 
possible? — We did, and rightly. — That, then, which judges 
contrary to the measures cannot be identical with that 
which judges in accordance with the measures. — It 
cannot/' 

The work- § 2. We see that fyavTaaia is spoken of as a judgment, 
Iraagina- susceptible of truth and falsehood. It would not be in 
tion is dis- accordance with English idioms to call the judgments 

guised by . . ■ J & . 

the idiom spontaneously inspired by sensible appearances, Imagina- 
Hshlain- ng ^ ons - When we immerse a straight stick in water, we 
guage : it say that, although we are convinced it is straight, it 
a^sen" 1 * " seems /' " appears," to be bent. We cannot say we 
suous judg- " Fancy" or " Imagine" it bent, or use any term cognate 
to Imagination, as (jyaiveraL is to (pavTaaia. In this respect 
the Greek language is more philosophic. Dreams and the 
illusions of a disordered mind are attributed in the English 
language to the Imagination. But though all optical illu- 
sions, and even the soberest operations of the waking senses, 
are the works of the same faculty, they are expressed in 
English by terms that give no hint of their kindred to 
the other phenomena. 

All judgments by sensation, whether illusory or well 
founded, are the work of the Imagination. Since Berkeley 



APPENDIX D. 



173 



wrote his Theory of Vision, they have been treated of 
by psychologists as the Secondary perceptions of Sense, 
though they refer to what are generally called the Primary 
properties of matter. The sensations received by one organ 
are regarded by the mind as signs of sensations that will pre- 
sently be received by the same or another. When we were 
acquiring the use of our faculties, perhaps something in the 
nature of syllogism took place in these anticipations : but, 
after frequent verification of our reasonings, the law of sug- 
gestion now acts instantaneously and without our conscious 
reflexion. For instance, 1 see a mass of extended colour, 
which " seems" to me to be a globe : that is, from the visual 
sensation that I receive, I believe that, if I approach and 
handle the object, I shall receive certain other sensations 
of sight and touch and the Common Sense. In common 
language I am said to see the globular figure, solidity, &c, 
but in truth I only imagine them ; they are only mediately 
and indirectly objects of sight. They are suggested by 
the immediate visual sensations, because experience has 
taught me the connexion of certain visual and tactual sen- 
sations. They are really images of the Fancy, awakened 
by sight, once, perhaps, by the intervention of syllogism, 
now according to the law of association. Hence we see 
there is a true instinctive psychology in the Greek idiom 
which applies the term (paiveraL to such perceptions. The 
English terms, " Seem," " Appear," give no such intimation 
of the mental process which takes place. 

Dugald Stewart has expressed himself so well on this 
matter, that we cannot do better than quote his words. 
After defining Conception (by which he means what we 
have called Imagination) as " that power of the mind 
which enables it to form a notion of an absent object of 
perception, or of a sensation which it has formerly felt 
he thus proceeds : 

" From these principles it is an obvious consequence 
that the knowledge we obtain by the eye of the tangible 
qualities of bodies involves the exercise of Conception 
according to the definition of that power which has already 
been given. In ordinary discourse, indeed, we ascribe this 
knowledge, on account of the instantaneousness with which 



174 



APPENDIX D. 



it is obtained, to the power of Perception ; but if the com- 
mon doctrine on the subject be just, it is the result of 
a complex operation of the mind ; comprehending, first, 
the Perception of those qualities which are the proper and 
original objects of sight ; and, secondly, the Conception of 
those tangible qualities of which the original Perceptions 
of sight are found from experience to be the signs. The 
notions therefore we form by means of the eye of the 
tangible qualities of bodies and of the distances of these 
objects from the organ are mere Conceptions ; strongly, 
and indeed indissolublv, associated by early and constant 
habit with the original Perceptions of sight. 

" When we open our eyes on a magnificent prospect, the 
various distances at which all its different parts are placed 
from the eye, and the immense extent of the whole scene 
before us, seem to be perceived as immediately and as 
instantaneously by the mind as the coloured surface which 
is painted on the retina. The truth, however, unquestion- 
ably is, that this variety of distance and this immensity of 
extent are not objects of Sense, but of Conception ; and 
the notions we form of them when our eyes are open differ 
from those we should form of them with our eyes shut 
only in this, that they are kept steadily in the view of the 
mind by being strongly associated with the sensations of 
colour, and with the original Perceptions of sight. This 
observation will be the more readily admitted if it is con- 
sidered, that by a skilful imitation of a natural landscape 
in a common show-box the mind may be led to form the 
same notions of variety, of distance, and even of immense 
extent, as if the original scene were presented to our 
senses : and that, although in this case we have a specula- 
tive conviction that the sphere of our vision only extends 
to a few inches ; yet so strong is the association between 
the original Perceptions of sight and the Conceptions which 
they habitually produce, that it is not possible for us by 
any effort of our will to prevent these Conceptions from 
taking place. " — Elements of the Philosophy of the human 
mind, chap. 3. 

Aristote- § g. We have made this digression to explain and jus- 
parison of tify the Greek idiom which uses fyalverai where in English 



APPENDIX D. 



175 



by an imperfection of language we are obliged to use the Imagina- 
words " seem" " appear" to express acts of the Imagina- Opinion!* 
tion. The distinction between Imagination and Opinion, 
judgment being common to both, is well traced by Ari- 
stotle. It is clear that, after Plato's contradistinction of 
Imagination and Opinion, his definition of Imagination, 
as a synthesis of Sensation and Opinion, must be inaccu- 
rate. It accordingly is objected to by Aristotle. <&avepbv 
tolvvv otl ovbe 7} bo£a jutcr' aio-Qijaecos, ovbe 8t' aivdrio-ews, ovbe 
crvfjiTiXoKT) ho^rjs /cat alad-qaecas, cpavTaaia av eir\. De Anima, 
3.3. " Neither Opinion and Sensation, nor Opinion from 
Sensation, nor a synthesis of Opinion and Sensation, are 
Imagination." His reasons are, that Opinion implies a 
capacity of Persuasion (m<ms) and the faculty of Speech 
(Koyos), neither of which are necessary to Imagination. 
He then adds that Opinion and Imagination are often in 
direct antagonism. &aiv€Tai be kglI \j/evbfj irepl &v ap.a vito- 
\rj\j/LV akrjdrj e^ei, olov (paCverat juei> 6 rjkios 7ro5iatos, Tii-nziarrai 
be elvat fiet^oiv rrjs oiKov\ievr\$. " Imagination (Appearance) 
is sometimes false where intellectual apprehension (Opinion) 
is true ; for instance, the apparent diameter of the sun is 
a foot in length, though we are convinced it is larger than 
the earth." From this he infers, as Plato had done in the 
Republic, that there is in the mind a tribunal superior to 
the Imagination, A'ltlov be. tov avfifiaCveiv tolvtol to pj\ kcltcl 
tt]v avT7]v bvvap.iv Kpiveiv to re Kvpiov kclI ev to tcl (pavTao-piaTa 
yfoerai' tovtov be arjpLeiov otl cpaiveTat piev 6 i)\io$ 7ro8iatos, 
aimc^cri be. 'noXka.Kis eTepov tl Trpbs ttjv (pavTacriav. koX tj\ 
eiraWd^ei t&v baKTvXcav to ev bvo (paCveTaL, aAA' o/xo)? ov (papiev 
bvo' KvpicoTepa yap Trjs acpijs 1) o\jfLs. el 8' r\v r\ acprj jjiovrj, kclv 
eKpivop,ev to ev bvo. De Somniis 2. " The reason of our 
sometimes rejecting appearances is that the ultimate judg- 
ment does not belong to the faculty moved by sensuous 
appearances. For instance, the sun appears only a foot 
in diameter, but something else contradicts the appear- 
ance. And when we cross our fingers one object of touch 
seems two ; yet we do not believe it is two, because sight 
is a better authority than touch. If the sense of touch was 
our only informant we should have believed that the object 
was two." Every sensation induces the Imagination to 



176 



APPENDIX D. 



form a judgment, but the Imagination is often overruled 
by the Opinion. Tw fiev yap eKeWev cKpLKvetcrdaL ttjv Ktvrjcriv 
irpbs tt)v apyj]V kcll eyprjyop&s opav boKei kcll aKoveiv kcu alaOd- 
veaOaL, koI bia to tt)v o\j/LV eviOTe KLveladaL boKetv ov KLVOvfxevtjv 
cos (for w? read ojim) opav (pa\iev, nal r<3 ti]v acj)7]v bvo klvt)- 
det? elcrayyeXKeLV to ev bvo boKti. oAcoy yap to dcf) e/caor^j 
alo-drjaeods (f)7]alv ?/ ap^T], eav fir] eTepa KVpLUTepa dvTnpr\. $ai- 
vtTai fiev ovv TiavTOiS, boK€L be ov ttolvtods to (paivofxevov, dAX' lav 
to eiUKpivov nareyrfTaL rj [jlt) KtvrjTai tt)v OLKetav klvy]ctlv. ib. 3. 
" The arrival of an impression from a particular organ to the 
central organ of sensation (the organ of the Primary Sense 
and Consciousness) is the cause that makes us when awake 
think we see, or hear, or have any other perception. And 
if we suppose the sight to be impressed when it is not, we 
believe we see when we do not ; or if the touch informs us 
of two impulses we believe one object of touch to be two. 
For in general the information of every sense is accepted 
in the central sensation (Primary Sense, or Imagination) 
unless some other more credible witness contradicts. Or 
rather, it is always accepted by the Imagination, but not 
always by the Opinion, unless the higher tribunal is pre- 
vented from speaking, or does not perform its appropriate 
function.' 1 The distinction between Imagination and 
Opinion appears in dreams, when the Intellect is not 
entirely inactive. "Qcnrep ovv et riva KavOdveL virofiaWo- 
fj.€vos 6 b&KTvXos tw 6<p6aXiJL(p ov \xovov (pavtLTai a\ka kol 
bo^ei elvaL bvo rb ev, av be pr) \av0dvrj, (jyaveiTai fxev, ov bo£ei 
be' ovtu> Kal ev rot? vttvols av fiev alo-Qavryrai on KaOevbei kol 
tov naQovs ev w rj alaOrja-LS tov vttvo&tlkov, (pavetTaL juez>, Keyet 
be tl ev ai)T(p, otl (patveTai fxev KopiaKOS ovk eort 6e 6 K6- 
piGKos. ttoWclkls yap KaOevbvv tls XeyeL tl ev Tjj ijfvx?l> otl 
evvuvLov to (paLvofxevov, eav be kavdavrj otl KaQevbeL, ovbev 
avTLiprjo-L Tff (pavTaaCq. ib. " If a person is unconscious 
that a finger is pressing against his eyeball, a single ob- 
ject will not only " appear" to be two, but will be so judged 
by the intellect; if he is conscious, it will "seem" two, 
but not be pronounced two by Opinion. So in sleep, if a 
man is conscious of being asleep and of the general oppres- 
sion of his faculties, an appearance may affect his Imagina- 
tion, but something in him says, " It looks like Coriscus, 



APPENDIX D. 



177 



but is not really Coriscus. For often in sleep something 
in the soul pronounces an appearance to be a dream ; but 
if one is unconscious of being asleep the appearance is 
uncontradicted 

§ 4. The imagined form (to (patvofxevov) is always the The predi- 
predicate of a proposition of which the subject is an imme-° ates of 

r m . Sensuous 

diate sensation, whether of a particular sense or of the judgments 
common sense. When I see an object at a distance it pi^by 
has a certain visible magnitude and figure, which vary as I Imagina- 
approach or recede. That is, the common sense (for mag- 
nitude and figure are objects of the common sense) acting 
through the organ of sight receives a varying impression. 
If I speak of the "apparent" height and figure of the ob- 
ject, and say it " seems" to be square and twenty foot high, 
I do not refer to its visible magnitude and shape, for these 
are perpetually varying, and I mean something invariable. 
Excited by sight and the common sense, Fancy has pro- 
duced from her storehouse an imaginary height and figure, 
which she judges really and permanently belong to the 
object. So when Aristotle says the sun seems to be a foot 
broad, he means that the immediate sensation it produces 
excites the imaginative estimate, that if we approached 
and handled, or otherwise measured it, we should find it a 
foot in diameter. Berkeley supposes that the predicates 
in such visual judgments are always sensations of touch, 
because he considers that what we have called the common 
sense (the perception of magnitude, number, figure. &c.) 
resides mainly in the organ of touch. He says truly that 
the tangible properties of bodies are the most important 
to sentient beings, as capable of hurting or benefiting 
them, and causing them pleasure or pain : and that, there- 
fore, in vision we hardly notice the visible qualities, colour, 
visible magnitude, and visible figure, but at once imagine 
the more interesting tangible magnitude and figure, power 
of resistance, &c. of which the visible qualities are the 
signs. The fact, however, seems to be, that touch, like the 
other senses, does not immediately reveal, but only indi- 
rectly suggests to the imagination, the qualities that form 
the predicates of our sensuous judgments : that tangible 
magnitude and figure, like the visible, are only regarded as 



178 



APPENDIX D. 



signs of the real magnitude and figure attributed by Ima- 
gination to the objects we touch. 

Aristotle's definition of Imagination is contained in the 
following sentence ; eirel 5 1 eort fiev ro avrb rw aio-dr}TiK<p 

TO (paVTCLO-TLKOV, TO 5' €LVCU <paVTO.(TTLK(ii KoX GUCT^rifCto eTepOV, 

Ion be (pavTaaia 7) virb tt)s kot evepyeiav alcr67jae(os yivo\xevi] 
Kivrjats, to 5' evvirvtov <pavTao-[xa tl (paLverai elvaL...(f)avepbv 
otl tov aladiiTLKOV pLev eort to evvnvia^eiv, tovtov be fj to c^av- 
TavTiKov. De Somniis 1. "Since Imagination and Sensa- 
tion are different acts of the same faculty, Imagination 
being the Sensuous movement propagated from an actual 
Sensation ; as dreams (which we said above belonged to 
the Sensuous faculty) are a kind of Imagination, it is clear 
that they belong to the Sensuous faculty so far as it is iden- 
tical with the Imaginative." The word /aVryo-ts is probably 
used to show the homogeneousness of Imagination and 
Sensation ; possibly also to exclude reflexion or ratioci- 
nation. The drift of the definition in other words appears 
to be : Imagination is the spontaneous interpretative move- 
ment of the soul occasioned by an actual immediate Sen- 
sation. 

Is the Mo- § 5. The general state of the will, that is, its virtuous or 
gination vicious disposition and characteristic tone, it is generally 
affected by a ll owe j affects the moral Sensations, or, as we have iden- 

Volition ? 

Can Plea- tified the faculty, the moral Imaginations. They are also 
Imaginary ti nc tured by the transient sway of any powerful passion, or 
or False ? even the predominance of the more tranquil moods of feel- 
ing. It is not so clear whether, besides these influences, 
the moral perceptions are ever affected by individual acts 
of rational volition, or whether they are entirely exempt 
from its control, and necessarily determined by the state 
of the will and feelings It is the established doctrine 
that they are necessary and beyond our control : Trjs 
cpavTCKTLas TjpLeis ov KvpLOL. Eth. Nic. 3. 5 : and there is 
no doubt that this is very near the truth. On the other 
hand, though teaching and advice have very little influence 
to change the character and moral perceptions, it is hardly 
true that they have none at all. Optical experiments have 
established that the geometrical Imagination, as we may 
call the sensuous estimate of figure, position, and dimen- 



APPENDIX D. 



179 



sion, under certain circumstances, where the faculty itself 
is in a state of indifference, may be determined by an act 
of volition. Under certain circumstances, for instance, it 
depends on an act of the will whether we shall seem to 
ourselves to be beholding the convex or concave side of a 
mask, and whether we shall seem to be looking obliquely at 
a regular cube in perspective, or directly at a solid of some 
different position and figure. So perhaps, occasionally, 
when the moral Imagination is in a state of indifference 
or oscillation between baser and nobler interpretations, it 
may depend on an act of the will prompted by the reason 
whether some action or course of conduct shall be regarded 
by it in its true moral colours. 

But to return to the Philebus. We have seen that what 
the Imagination supplies in a judgment of sense is the 
predicate, the subject being some immediate sensation. 
Apparently Pleasure can never be such an imaginary pre- 
dicate, but is always an immediate sensation. We can 
speak of to <fiaLv6fjL€vop ayaOov, or to (pcuvofjitvov Kakov, but 
no one, unless led to use such expressions in defence of a 
thesis, would speak of to <f)aLv6fji€Vov rjbv. If so, in spite of 
the arguments of Socrates in this dialogue, Pleasures are 
not susceptible of distinction as true and false, real and 
imaginary. 



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